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.

SERMONS PREACHED AT SAINT PAULSCROSSE, OR IN THE CHURCH.

THE BELOVED DISCIPLE. THE XXX. SERMON.

JOH. 21. 20.

The Disciple whom Jesus loved, which also leaned on his breast at Supper.

IF wee must abstaine from all appearance of evill in our civill conversation, much more, certainly, in our reli∣gious devotion. For God is most jealous of his ho∣nour, which is all he hath from us for all we hold of him:* 1.1 and the streight rule of religion will in no wise bend to any obliquity on either side; either by attributing any true worship to a false, or any false worship to the true God. From both which aspersions hee that seeth not the Liturgy establi∣shed by law in the Church of England to bee most cleare and free, either is short-sighted, or looketh on her through a foule paire of spectacles; and thereby ignorantly imagineth that dust to bee in her sacred Canons and Constitutions, which indeed is not in them, but sticketh in his glassie eyes: let him but rub his spectacles and he shall see all faire, and without any the least deformity or filth of superstition, as well in the Service appointed for the Lords day, as for the Saints feasts. For though wee adorne our Ca∣lendar with the names of some eminent Saints, and make honourable men∣tion of them in our Liturgy, as the ancient Church did of her Martyrs,a 1.2 non tamen invocamus, yet wee call not upon them, wee lift not up our hands, wee bow not our knees, wee present not our offerings, wee direct not our prayers, wee intend not any part of religious worship to them, sed uni Deo

& martyrum & nostrum, but to their God and ours, as Saint Austine answe∣reth for the practice of the Church in his time. Which may serve as a buckler to beare off all those poysonous darts of calumny, which those of the concision cast at that part of our Church-service, wherein upon the yeerly returne of the Feast of the blessed Virgin, the Archangell, Apostles, Evan∣gelists, Protomartyr, Innocents, and All-holy-ones, wee remember the Saints of God; but in no wise make Gods of Saints: sanctificamus Deum, non deificamus Sanctos; wee blesse God for them, wee worship not them for God.

Although our devotion glanceth by their names, yet it pitcheth and is fixed upon the Angel of the covenant, and sanctum sanctorum, the holy of all holy ones, our Lord and Saviour Jesus Christ. On the blessed Virgins an∣niversary wee honour him in his Mother: on Saint John Baptists wee ho∣nour him in his forerunner: on Saint Michaels we honour him in his Arch∣angel (the Captaine of his celestiall squadron): on the Apostles wee ho∣nour him in his Ambassadours: on the Evangelists wee honour him in his Chroniclers: on Saint Stevens wee honour him in his Martyr: on S. John the Divine his day wee honour him in his beloved Disciple, who also lea∣ned on his breast at Supper.

• 1 The Disciple.
• 2 The Disciple beloved.
• 3 Beloved of Jesus.
• 4 In Jesus bosome.

All Christians are not Disciples, this is the Disciple: all the Disciples were not beloved, this is the beloved Disciple: all that are beloved are not beloved of Jesus, this is he whom Jesus loved: lastly, all whom Jesus lo∣ved were not so familiar with him, or neare unto him, that they leaned on his breast: this was his bosome friend, and, as the text saith, at supper lea∣ned on his breast. Every word is here a beame, and every beame is reflected, and every reflection is an intention of the heat of Christs affection to Saint John.

• * 1.31 A Disciple; there is the beame:
• 2 Ille, the, or that Disciple; there is the reflection.

• 1 Beloved; there is the beame:
• 2 Beloved of Jesus; there is the reflection.

• 1 Leaning; there is the beame:
• 2 Leaning on his breast; there is the reflection.

It is a great honour to bee a Disciple, but a greater to bee the Disciple: a great honour to bee beloved, a greater to bee beloved of Jesus: a great honour to leane on such a personage, a greater to leane on his breast.

Thus I might with an exact division cut the bread of life: but I choose ra∣ther after the manner of our Saviour, to breake it, and that into three pieces onely, viz. John his

• 1 Calling in Christ.
• 2 Favour with Christ.
• 3 Nearenesse unto Christ.

• 1 His calling in Christ, The Disciple.
• 2 His grace and favour with Christ, whom Jesus loved.
• 3 His nearenesse unto Christ, who also leaned on his breast.

The Disciple. The Spouse in the Canticles setting out her husband in his proper colours, saith,b 1.4 My beloved is white and ruddy, that is, of admirable and perfect beauty: or, white in the purity of his conversation, and ruddy in the hiew of his passion: white in his life, and ruddy at his death; or, white in his garland ofc 1.5 lilies, unspotted Virgins; ruddy in his garland of roses, victorious Martyrs; or lastly, as some flourish upon the letter, ruddy in all his Disciples (save St. John) who shed their blood for his name and Gos∣pell, and white in the Disciple in my text, who alone came to a faire and peaceable end; abiding (according to the words of our Saviour) till hee came unto him by an easie and naturall death. For this priviledge Christ gave him above them all, that none should have power to lay violent hands on him, who lay in his Redeemers arms.d 1.6 The law was given by Moses, but grace and truth by Jesus Christ: and with grace came in John, a name that signifieth grace. Wee read of no John in the old Testament, but wee finde two in the Gospell; the one the forerunner, the other the follower of Christ; the one, in allusion to the Hebrew Etymology of his name, may bee called Gratia praeveniens, grace prevenient; the other Gratia subsequens, grace subse∣quent; the one may bee compared to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Morning, the other to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Evening starre: for Saint John Baptist, as the Mor∣ning starre, ushered in the Sunne our Saviour; Saint John the Evangelist, as the Evening starre, appeared long in the skie, shining in the Churches of Asia, after the Sunne of righteousnesse Christ Jesus was set, at his death. This latter John is the Disciple whose feast wee now keepe, and memory wee celebrate, and graces wee admire, and title wee are now to declare. As Christ spake of the Baptist,e 1.7 What went yee out to see? a Prophet? nay I say unto you, and more than a Prophet; wee may say of this Evangelist: what are yee come to heare of? a Disciple? nay I say unto you and more than a Disciple; a Prophet, an Evangelist, an Apostle:f 1.8 O noble stocke, on which many grafts of the plants of Paradise are set! In some parts of the skie wee see single starres, in others a conjunction or crowne of many starres: the o∣ther Disciples were like single starres, some were Prophets, some were E∣vangelists, some Doctors, some Apostles; but in Saint John, as a constella∣tion, shine the eminent gifts and callings of many Disciples. Saint Luke was an Evangelist, but no Apostle; Saint Peter was an Apostle, but no E∣vangelist; Saint Matthew was an Evangelist and Apostle, but no Prophet; Saint John was all:

• 1 In his Gospell an Evangelist.
• 2 In his Epistle an Apostle.
• 5 In his Apocalypse a Prophet.

And in all, according to his divine Hieroglyphicke,g 1.9 An Eagle. Hee was

an Eagle in his Apostolike function;h 1.10 where the body was, there was this Ea∣gle still lying at his breast. In his Gospell like an Eagle hee soareth higher than the other three, beginning with, and more expresly delivering the di∣vinity of Christ than any before him. Lastly, in the Apocalypse like an Ea∣gle with open eye hee looketh full upon the Sunne of righteousnesse, and the light of the celestiall Jerusalem, whereat all our eyes at this day are dazeled. Yet this divine Eagle here flyeth low, and in humility toucheth the ground, stiling himselfe nothing but a Disciple.

[Obser. 2] Wee read ini 1.11 Exodus, They came to Elim, where are twelve Wels of wa∣ter, and seventy Palme trees. In these twelve Springs of water Saintk 1.12 Jerome conceived that hee saw the face of the twelve Apostles, and on the branches of these seventy Palme trees, the fruit of the seventy Disciples labour. In allusion whereunto, most of the Ancients make the Apostles the Parents and patterns of all Bishops, and the seventy Disciples of Priests: the Bishops they make as it were the springs, from whence the Presbyters, like the Palme trees, receive sap and moisture, whereby they grow in the Church, and bring forth fruit in the parochiall Cures where they are planted. The Bishops they called Pastours and Teachers primi ordinis, of the first order or ranke: the Presbyters or Priests Praeceptores secundi ordinis, teachers as it were in a lower fourm. To confound which rankes in the Church, and bring a Bishop perforce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, downe to the lower fourm or degree of a Priest, is defined sacriledge in the great Councell of Chalcedon. Yet Saint John the Apostle here of himselfe descendeth into that lower step or staire, assuming to himselfe the name onely of a Disciple,

• 1 In humility:
• 2 In modesty:
• 3 In thankfulnesse to his Master.

1 In humility to take all Christians into his ranke, hëe giveth himselfe no higher title than was due to the meanest follower of Christ. The weigh∣tier the piece of gold is, the more it presseth downe the scale; even so where there is more worth, you shall ever find more lowlinesse: the empty and light eares pricke up, but the full bow to the earth.

2 In modesty Saint John was the youngest of the Apostles, and in that respect tearmeth himselfe rather a Disciple, that is, a learner, than as hee was indeed, a great Master in the Church: though hee were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yet hee was not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, young hee was in yeeres but not in conditions, his youth was wiser than others age, his dawning was brighter than their noon∣tide, his blossomes fairer than their fruits, his Spring exceeded their Au∣tumne; yet like Moses, hee saw not the beames of his face which all other be∣held. Young men doe not so much usually over-value themselves, as here Saint John doth under-value himselfe: the stile wherewith the Church hath most deservedly graced him, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, John the Divine, but the title which hee taketh to himselfe is but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Scholar or Disciple.

3 In thankfulnesse to his Master he chuseth this title before any other, thereby professing that whatsoever knowledge hee had, hee suckt it from

him on whose brest he lay. About the time of our Saviours birth, asl 1.13 Pla∣tina writeth, Augustus by a Proclamation forbad that any should call him Lord: whereby, though he intended no such thing, yet God, who secret∣ly moved him to it, may seeme to give all men to understand, that no Lord ought to be named the same day with his sonne: that when he came into the world all other Lords and Kings were as much obscured as the starres are at the rising of the Sunne.

m 1.14〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

In his presence, and in comparison of him, there is no King, Lord or Ma∣ster. For as all Kings are but his subjects, all Lords his servants, so all Ma∣sters his scholars: in whose schoole there is great difference betweene the scholars, some are able to construe a lecture to others, but none can give a lecture, but he who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, both the wisedome and the word of God. From whence we hearen 1.15 Learne of me: of whom we heare,o 1.16 This is my well beloved Son, in whom I am well pleased; heare him:p 1.17 In whom we heare all the treasures of wisedome and knowledge are hid: to whom wee heare St.q 1.18 Peter beareth record, Thou hast the words of eternall life: and St. Ig∣natius,r 1.19 Christ is my ancient record: and Tertullian,s 1.20 There needs no curiosi∣tie after Christ, nor farther enquiry after or beyond the Gospell; when we be∣leeve it we desire to beleeve no more: and St. Cyprian,t 1.21 It is agreeable to the Religion we professe, and our reverence to God, to keepe the truth of that which our Lord hath delivered, and according to his commands, to correct what is amisse; that when he shall come in his glory and majesty, he may find that we hold that he admonished us to keepe, and observe what he taught, and doe what he did: and St. Jerome,u 1.22 We follow none as first but Christ: and Vin∣centius Lerinensis (adver. heres.) Keepe the Depositum.x 1.23 What is the Depo∣situm? That wherewith thou art trusted, not which thou hast found out; that which thou hast received, not which thou hast invented: keepe the talent of the Catholike faith, be thou a Bezaleel of the spirituall Tabernacle, cut the gems of divine doctrine shining in his word, insert them curiously in thy discourse, set them off with a good foyle; let men understand that by thy exposition clearly, which before they beleeved obscurely; yet be sure to teach no more than thou hast learned of Christ: though thou speake in a new manner, yet deliver no new matter. If we teach not that which we have learned of Christ, or teach any thing as needfull to salvation, which we have not learned of Christ, we haz∣zard, if not lose, the name of Christians; for Disciples of Christ & Christians are all one; no Disciple of Christ no Christian, & every one so far a Christi∣an as a Disciple of Christ. What Christians then are Papists, whose Creed consisting of foure and twenty articles, twelve of them they learned of Christ, the other twelve of Antichrist, as may be seene in the Bull of Popey 1.24 Pius affixed to the Councel of Trent? Shall we simply affirm that they are Christians? we wrong then our selves and all the reformed Churches who have severed from them. Shall we absolutely deny that they are Christi∣ans? we wrong them who hold with us the profession of the Trinity, the two Sacraments, Baptisme and the Lords Supper, and the three Creeds,

the Apostles, the Nicene or Constantinopolitane, and that of Athanasious. Although the Roman Cardinall might justly be blamed, who caused his Painter to draw King Solomon halfe in heaven and halfe in hell: yet I sup∣pose they could not justly be censured, who should draw Popery or the Church of Rome, as she is at this day, partly in heaven, and partly in hell; in heaven in respect of those heavenly truthes which she maintaineth with us against Atheists, Jewes, Turkes, and all sorts of Infidels, and many ancient Heretiques; but in hell in respect of many pernicious and hellish errours, which she pertinaciously defendeth against the cleere letter of Scripture, and doctrine and practice of the Primitive Church. The blessed Apostle resolveth a like question concerning the Jewes, who received the Old Testament, but rejected the New in a like man∣ner:y 1.25 As concerning the Gospell they are enemies for your sake: but as touch∣ing the election they are beloved for the Fathers sake. Wee can hardly come off this controversie upon better tearmes than these, that Papists, as concer∣ning the principles of the common faith, are Christians; but as touching their proper errours by addition to it, detraction from it, corruption of it, they are no Christians. You wil say this is no simple or direct answer: neither need it so to be, because the question is not simple. As it is superfluous to give a mixt or double answer to a simple question, so it is dangerous to give a simple and single answer to a mixt question, or a question of a mixt sub∣ject. 1 For instance, let the question be concerning Ayat the Jew, who used indifferently either of his hands as we use our right hand; Whether was he a right handed or a left handed man? 2 Or concerning a part of speech, which taketh part of a noune, and part of a verbe: Whether is it a noune or a verbe? 3 Or concerning a Myrmaid, which in the upper part resembleth a maid, in the lower a fish: Whether is it a fish or a maid? 4 Or concerning the Muscovy Monster, which feedeth like a sheepe, yet groweth like a plant, and hath his root affixed to the earth: Whether is it a beast or a plant? 5 Or concerning an Androgyne, that hath in it both sexes: Whether is it a man or a woman? 6 Or concerning the apple men∣tioned by Seneca, that hath in it a middle kinde of taste, bitterish at first, and sweetish at last: Whether is it a sweet or a bitter fruit?

To the first we must not answer simply, that he was a right handed or left handed man, but as the Historian termeth him, an Ambodexter.

To the second we must not answer simply, that it is a noune, or a verbe, but as the Grammarians call it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, participium, a participle.

To the third we must not answer simply, that it is a maid, or a fish, but with the Poet a Syren; in some respect a maid, in some a fish.

Prima hominis facies, & pulchro corpore virgo Pube tenus, postremâ immani corpore pistrix.

To the fourth we must not answer simply, that it is a plant, or a beast, but with the Geographer, a Plantanimall.

To the fift we must not answer simply, that it is a man, or a woman, but with the naturall Philosopher, an Hermaphrodite.

To the sixt we must not answer simply, that it is a sweeting, or a bitter

apple, but with Seneca, that it is pomum suave-amarum, a bitter-sweet.

So if the question be of a Christian by profession of all or the most fundamentall points, who yet holdeth some hereticall opinion, wee must not answer simply, that he is a Christian, or a Miscreant, but a Miscre∣ant or mis-beleeving Christian. Some write of the River Jordane, that the water thereof is sweet, and that store of fish breed and live in it: o∣thers, that it is brackish, yea and venemous also, in such sort that no fish can live in it; and both write most truly in a reference to divers parts there∣of. For all that is behether the lake Asphaltites is most sweet and whole∣some; all that is beyond it is salt and brackish, and in some places poyso∣nous: and accordingly the fish that swim not beyond the lake, or tasting the water salt, return speedily back to the sweet springs, live: but if they are car∣ried farther with a full streame into Mare mortuum, or the dead sea, they instantly perish. What then? shall wee deny Jordan, in which Christ him∣self was baptized, to be a sweet river? or do we doubt but that the doctrine of the Church of Rome, like the river Jordan, is sweet in the spring, I mean the Font of baptisme, in which so many thousands of our fathers were chri∣stened? or that good Christians may live the life of grace there, so long as they keepe within the bounds of the common Principles of Christiani∣ty; or if they have tasted some of the brackish waters, the errours of pope∣ry, if yet they returne back to the springs of holy Scripture, may they not recover? questionlesse they may: but if they passe over the lake Asphalti∣tes, and swimme with the full current into the midst of the Mare mortuum of Antichristian errours, superstitions, and Idolatries, and are not taken up in the net of the Gospell, before the venemous water hath sunke into their heart and bowels, and corrupted all their blood, wee can have little, if any hope of their safety. Those that are such, and have a resolution to continue such, I leave In mari mortuo, in the sea of death, and come to the Disciple in the bosome of Jesus the Fountaine of life, even that Disciple

[Object.] Whom Jesus loved. Did Jesus love him onely? did hee not love all his Apostles, save Judas, to the end? nay, doth hee not love us all with an endlesse love?z 1.26 Surely greater love than this can no man shew, to lay downe his life for his friend. Is not hee the good Shepheard that gave his life for the sheepe? did he not lay down his life for us all? did one of us cost him more than another? shed he not as much and as pure life blood for one as for another? doth the Sunne of righteousnesse shine brighter up∣on one than another? in perfection of love can there be any remission or in∣tention? in that which is infinite are there any degrees? can any thing be said to bee more or lesse infinite? The determination of this point dependeth upon the consideration of our blessed Saviour:

• 1 As God.
• 2 As Man.
• 3 As Mediatour.

As God his love is his nature, and his nature is himselfe,* 1.27 and himselfe is infinite, and in that which is infinite no degrees can bee distinguished. As Mediatour hee seemeth to bee like the Center, from which all lines drawne to the circumference are equall; hee casteth the like beames of affection, if

not upon all, yet certainly upon all his Elect; for whom hee prayed joint∣ly, and satisfied entirely, whom hee washeth equally in the same Font of Baptisme, feedeth equally with his blood, incorporateth equally in his bo∣dy, and maketh equally coheires with him of his kingdome in heaven. Not∣withstanding as man hee might, and did affect one more than another, and in particular hee loved John more than the rest of his Disciples. Neither is it any disparagement at all to our discretion or charity, to enlarge our hearts more to one than another, if the cause bee not a by or carnall respect, but a different measure of gifts; if those bee more in our grace, in whom Gods graces shine brighter. Saint Paul had his Barnabas, Saint Austine his Aly∣pius, Saint Jerome his Heliodorus, Saint Bernard his Gervafius, Saint Basil his Nazianzene, Eusebius his Pamphilus, David his Jonathan, and Jesus here in my text his beloved Disciple. But here Saint Austine putteth in a cu∣rious Quere; Why did Jesus love John best, sith it should seeme Peter lo∣ved Jesus best? else why doth Christ say unto him,* 1.28 lovest thou mee more than these? Hee who more loved Jesus is the better, but he whom Jesus more lo∣veth is the happier. To avoid this seeming jarre in Christs affections, S. Austin streineth up the plaine history to a mystery: Saint Peter, saith hee, was a type of the Church militant, Saint John of the triumphant: now the Church militant expresseth more love to Christ, in fighting his battailes, and suffering for him; but Christ manifesteth more love to the Church triumphant, crowning her with celestiall glory: in this life, like Peter, we more shew our love to Christ; in the other Christ sheweth more love to us, as he did here to Saint John. These conceptions of that seraphicall Doctour, like a waxe light newly blowne out, yeeld a sweet savour, and have much heat in them of pious affection, but little light of knowledge. For as Christs love to us is consummate in heaven at the Lambes marriage, so is then our love most complete in him. And for the two Disciples, Saint Peter and Saint John, betweene whom there was never any contention greater than this, Whether should more love our Saviour; wee may safely resolve, that though both exceedingly loved him, yet (if wee must needs enter into a comparison betweene them) that the oddes is on Saint Johns side. For doubtlesse hee whom Christ more loved, hee found or made him more thankefull: the ground of our Saviours love could be no other than grace, and he who hath a greater mea∣sure of grace, must needs more love the Fountaine of grace, Christ Jesus. As Jesus therefore more loved John, so John more loved Jesus; hee fol∣lowed him boldly to the high Priests hall, hee never denyed him once, as Peter did thrice; hee with his mother attended him at the crosse, and from that day tooke the blessed Virgin to his owne home; and therefore though Christ promised the keyes of heaven to Peter first, yet hee gave Saint John a greater priviledge, to leane on his breast.

Which leaned on his breast. Of Saint Johns leaning on Christs breast foure kindes of reasons are given:

• 1 A civill by Calvin.
• 2 A Morall by Theophylact.
• 3 A mysticall by Saint Austine.
• 4 A tropologicall by Guilliandus.

Though, saitha 1.29 Calvin, for a servant to lye on his masters breast may seeme un∣seemly, yet the custome of the Jewes being not to fit at table, as we do, but at their meales to lye on beds or carpets on the ground; it was no more for Saint John to lye on Christs breast, than with us to sit next to him: unlesse with The∣ophylact we conceive, that Saint John upon the mention of our Lords death, and that by treason, tooke on most grievously, and beginning to languish through griefe, was taken by Christ into his bosome to comfort him: or wee interpret with Saint Austin, and others of the Ancients, Sinum Chri∣sti, Sapientiae secretum; the bosome of Christ, the cabinet of celestiall jew∣els, or treasury of wisedome; and inferre with Saint Ambrose from thence,b 1.30 That John when hee laid his head to Christs breasts, sucked from thence the profound secrets of wisedome: and withc 1.31 Beda, That Christ revealed to Saint John as his bosome friend, more secrets; and that the reason why his wri∣tings are more enriched with knowledge, especially of things future than the rest, is, because he had free accesse to Christs breast, wherein all the treasures of wisdome and knowledge were hid. Moreover, asd 1.32 Guilliandus observeth, S. John lay upon Christs breast for the same reason that Moses appointed in the law the breast of all sacrifices for the Priest: to teach us, that wisedome and understanding, whose seat is the breast and heart, ought to be the speciall portion of the Priests.

Among so many ingenuous reasons of this gesture of Saint John, if wee leane to Saint Austines opinion, the use wee are to make of it is, with re∣verence and religious preparation to read and heare all the bookes of holy Scripture, and especially Saint Johns writings, who received those hidden and heavenly mysteries in Jesus his bosome, which Jesus* 1.33 heard in his Fa∣thers bosome. All Scriptures are given bye 1.34 divine inspiration, and are e∣qually pillars of our faith, anchors of our hope, deeds and evidences of our salvation; yet as the heaven is more starry in one part than another, and the seas deeper in one place than another, so it is evident that some passages of Scripture are more lightsome than others, and some books contain in them more profound mysteries and hidden secrets; and most of all S. Johns Gos∣spell, and his Apocalypse, wherein, by Saint Jeromes reckoning, the num∣ber of the mysteries neare answereth the number of the words, quot verba tot sacramenta.

If wee like of Theophylact his reason, wee are from thence to learne, not to adde affliction to the afflicted, not to vexe them that are wounded at the heart; but to stay with flaggons, and comfort with apples those that are in a spirituall swoune, and by no meanes to withhold from them that faint under the burden of their sinnes, the comforts of the Gospell to support them; especially considering, that hee as well killeth a man who ministreth not to him in due time those things which may hold life in him, as hee that slayeth him downe right.

Lastly, if wee sticke with Calvin to the letter, it will discover unto us the errour of many among us, that contend so much for sitting at the Commu∣nion, and a table gesture (as they speake); whereas Christ at his last Supper neither sate nor used any table at all. In eating of the Passeover wee readf 1.35 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Christ with the twelve fell down, or lay downe after the Jewish manner, which was nearer to kneeling than sitting. But what ge∣sture

precisely hee used in the delivery of the holy mysteries, it is not ex∣pressed in Scripture: most probable it is that he kneeled, or at least that the Apostles kneeled when they received the sanctified Elements from him. For no doubt they who in the first ages immediatly succeeded the Apostles, received the Communion as the Apostles maner was; and that they kneeled, the heathen cavill against them, that they worshipped bread and wine, maketh it in a maner evident. For had they sate or stood in the celebration of the Sa∣crament, the Gentiles could have had no colour to cast an aspersion of bread-worship on them: but because in receiving the sacred elements of bread and wine, they kneeled downe, and religiously called upon God, the Pay∣nims conceived that they adored the creatures of bread and wine. And they among us who cannot distinguish betweene kneeling at the Sacrament, and kneeling to the element; bread worship and the worship of Christ, in re∣ligiously and reverently participating the holy mysteries of his body and blood, are as grossely ignorant in Christian rites as the ancient heathen were. Verely did they consider seriously who it is that under the forme of bread and wine offereth unto them his body and blood, even Christ him∣selfe by his Spirit, and what they at the same time in a thankfull love offer to God, their bodies for a holy and living sacrifice, and what then they re∣ceive, a generall pardon of all their sinnes under the seale of the King of heaven; I perswade my selfe their hearts would smite them, if they stri∣ved not to receive so great a benefit from so gracious a Majesty, as in the most thankfull, so in the most humble manner. But it is not the position of your bodies, but the disposition of your mindes, which in this rare patterne of my text I would commend to your Christian imitation.

The best keeping the Feast of a Saint, is to raise him as it were to life, by expressing his vertues and graces in ours: doe you desire my brethren to be Johns, gracious in the eyes of your Redeemer? make much of those things for which hee was so much made of; love those vertues above o∣thers, which made him beloved above others; decke your soules with those jewels, the beauty whereof enamoured the Sonne of righteousnesse; which are three especially:

• 1 The Emerauld, the embleme of chastity.
• 2 The Ruby, the embleme of modesty.
• 3 The Carbuncle, the embleme of love.

Chastity is resembled by the Emerauld, which, asg 1.36 Rueus writeth, hath a singular vertue to coole the heat of lust; and in this stone was the name of Levi engraven, who revenged the wrong done to the chastity of his si∣ster by theh 1.37 Shechemites.

Modesty is resembled by the Ruby, in whose colour the hue of that vertue appeareth. And who cannot see in the glowing fire of the Carbun∣cle, the ardencie of love? Saint Jerome attributeth the overflowing measure of Christs love to Saint John, to his chastity; Saint Chrysostome to his mo∣desty, Aquinas to his love of Christ.

Saint John lived and dyed a Virgin, and if wee will beleeve the Ancients, the cleerenesse of his complexion answered the purity of his conversation,

and beauty of body and minde met here in one. The beauty of the body is faire and brittle, like chrystall glasse; but if the gift of spirituall chastity bee incident to it, like the beames of the sunne it: is most lovely in the eyes of God and man. Eriphile was so taken with the sparkling of an orient jewell exhibited to her, that for it she sold her loyalty to her husband, a farre more pretious jewell. Take heed, Beloved, lest for favour of great ones, or worldly honour, or earthly treasure, you put away that jewell, which if you once part withall you can never recover againe. There can bee nothing more hatefull to him that was borne of a pure Virgin, continued a Virgin all his life, and now in heaven is attended by Virgins (i 1.38 These are they which were not defiled with women, for they are Virgins; these are they which follow the Lambe whithersoever he goeth:) than to make his members the members of an harlot.

Wee have had the glympse of the Emerauld; let us now view the Ru∣by, Saint Johns modesty; who, though hee might glory truely, if any, in the spirit, For he had seene with his eyes, and heard with his eares, and hand∣led with his hands the Word of life: hee was an eye-witnesse of Christs trans∣figuration, one of the threek 1.39 pillars mentioned by Saint Paul; he was a Prophet, an Evangelist, and an Apostle, and in greater grace with his Lord and Master than any of the rest, yet hee will bee knowne of no more than that hee was a Disciple, hee concealeth his very name. The modest opini∣on of our knowledge is better than knowledge, and humility in excellency excelleth excellency it selfe. That stone is most resplendent which is set off with a darke foyle; modesty is the darke foyle which giveth lustre to all vertues. How many, saith Seneca had attained to wisedome if they had not thought so, and therefore given over all search after it? how many had proved men of rare and singular parts, if they had not knowne them too soone themselves? Moses face shined, but he knew not of it; the blessed of the Father at the day of judgement shall heare of their good workes, but they shall not acknowledge them, but answere saying,l 1.40 Lord, when saw we thee hungry, or a thirst, or a stranger, or naked, or sicke, or in prison, and mi∣nistred unto thee? If wee take no knowledge of our good parts, God will acknowledge them; but if like Narcissus wee know and admire our owne beauty, this very knowledge will metamorphize us, and make us seeme de∣formed in the eyes of God and man.

Wee have viewed the Ruby, let us now cast a glaunce on the Carbun∣cle, the third precious stone, Saint Johns love to Christ. The maine scope of his Gospel is Christs love to us, and the argument of his Epistles our love one to another. As he is stiled the beloved, so he might well be called the loving Disciple: as hee was one of the first that came to Christ, so hee was the last that left him; hee was never from his side, I had almost sayd out of his bosome. Out of confidence of his loyall affection to his Lord, when neither Peter nor any of the rest durst, hee was bold to enquire of our Savi∣our,m 1.41 who is it that shall betray thee? Hee followeth Christ to the high Priests hall, to the judgement seat, and to the crosse, where our Lord com∣mended hisn 1.42 Mother to him, and him to his Mother, and his soule to his Fa∣ther. Love is the load-stone of love, that love that drew Saint Johns heart to Christ drew Christs to him. If thou desire above all things that Christ

should love thee, love him above all things: love him with all thy heart, whose heart was pierced for thee: love him with all thy soule, whose soule was made an offering for thee: love him with all thy strength, who for thee lost not onely his strength but life also.

Yea, but you may say, how can wee now shew our love to Christ? he is in heaven, and our bounty cannot reach so high; wee have him not here to offer gold, myrrhe, or frankincense, as the wise men did; or minister to him of our substance, as some religious women did; or breake a boxe of pre∣cious oyntment, and poure it on his head, as Mary did; or feast him, as Si∣mon did; or wrap his corps in fine linnen, as Joseph did; wee have not his mother with us, to keepe, cherish, or comfort her, as Saint John did: yet wee have his Spouse, his Word, his Sacraments, his Disciples, his mysti∣call members; and if out of sincere love to him wee honour his Spouse the Church; wee frequent his house, the Temple; wee delight in his Word, the Scriptures; wee come reverently and devoutly to his board, the Com∣munion Table; wee give countenance and maintenance to his Meniall ser∣vants, the Ministers of the Gospell; and relieve his afflicted members, the poore and oppressed among us, wee shall bee as Johns to him, gracious in his eyes; Disciples, nay, which is more, beloved Disciples; yea so beloved, that to our endlesse rest and comfort, wee shall lye in his bosome, not on earth, but in heaven. Which hee grant unto us, whoo 1.43 loved us, and washed our sinnes in his blood, and made us Kings to command, and Priests to offer our dearest affections unto him. To whom, &c.

THE ACCEPTED TIME: OR THE YEERE OF GRACE. THE XXXI. SERMON.

2 COR. 6.2.

Behold, now is the accepted time: Behold, now is the day of salvation.

AS at the Salutation of the blessed Virgin the babea 1.44 sprang in the wombe of Elizabeth, so I doubt not but that at the reading of this text in your eares, the fruits of your de∣votion, which are your religious thoughts and zealous affections, leap and spring for joy in the wombe of your soule; for now is the accepted time, the time of grace: now is the day of salvation, the day of our Lords Incarnation. As the golden tongued Father spake of a Martyr, Martyrem dixisse lau∣dâsse est, to name a man a Martyr is to commend him sufficiently: so it may be said of this text, to rehearse it is to apply it. I need not fit it to the time, for the time falleth upon this time, and the day upon this day: now if ever is this Now in season. If any time in all the yeere be more acceptable than other, it is the holy time we now celebrate: now is the accepted time on Gods part, by accepting us to favour: now is the day of salvation, by exhibiting to us a Saviour in our flesh: let us make it so on our parts also by accepting the grace offered unto us, and by laying hands on our Saviour by faith, and embracing him by love, and by joy dilating our hearts to entertain him, with all his glorious attendants, a troupe of heavenly Souldiers, singing,b 1.45 Glory be to God on high, on earth peace, and good will towards men.c 1.46 Sing, O hea∣vens, and be joyfull, O earth, and breake forth into shouting, O ye mountaines:

for God hath comforted his people, and will have mercy upon the afflicted. Keepe this holy day above others, because chosen by God to manifest him∣selfe in the flesh, bid by an Angell, and by him furnished both with a lesson and with an Anthem also. Well might the Angell, as on this day, sing glory in excelsis Deo, &c. for on this day the Son of God, out of his good will towards men, became man, and thereby set peace on earth, and brought infinite glory to God in the highest heavens. Well may this be called by the Apostle,d 1.47 The fulnesse of time, or a time of fulnesse, which filled hea∣ven with glory, the earth with blessings of peace, and men with graces flow∣ing from Gods good will. The heavens which till this time were as clasped boxes, now not able longer to containe in them the soveraigne balsamum of wounded mankind, burst open: and he whose name ise 1.48 an ointment pou∣red forth, was plentifully shed upon the earth, to revive the decayed spirits, and heale the festered sores of wounded mankind. Lift up then your hea∣vie lookes, and heavier hearts, yee that are in the midst of danger, and in the sight, nay within the claspes of eternall death; you have a Saviour borne to rescue you. Cheare up your drouping and fainting spirits, all ye that feele the smart and anguish of a bruised conscience and broken heart; to you Christ is borne to annoint your wounds, bruises and sores. Exult and tri∣umph ye gally slaves of Satan, and captives of Hell, fast bound with the chaine of your sinnes; to you a Redeemer is borne to ransome you from spirituall thraldome.

Two reasons are assigned why festivities are religiously to be kept.

1. The speciall benefits of God conferred upon his Church at such times, which by the anniversary celebration of the dayes are refreshed in our memories, and visibly declared to all succeeding ages.

2 The expresse command of God, which adjoyned to the former rea∣son, maketh the exercises of devotion, performed at these solemnities, duties of obedience.

It cannot be denied that in this latter consideration those feasts which are set downe in the booke of God, have some prerogative above those that are found wrtiten onely in the Calendar of the Church. But in the former re∣spect no day may challenge a precedencie of this, no not the Sabbath it selfe, which the more to honour him whose birth we now celebrate, re∣signed both his name, place and rites to thef 1.49 Lords day: and if we im∣partially compare them, the worke wrought on this day was farre more difficult, and the benefit received upon it, greater than that, to the memory whereof the Sabbath was at the first dedicated. It was a greater miracle that God should be made a creature, than that he should make all creatures: and the redemption of the world so farre exceeds the creation, as the means by which it was wrought were more difficult, and the time larger: the one was finished in sixe dayes by the commandement of God, the other not in lesse than foure and thirty yeeres by the obedience of Christ: the one was but a word with God, the breath of his mouth gave life to all crea∣tures; the other cost him much labour, sweat and bloud: and what compa∣rison is there betweene an earthly and an heavenly Paradise? Nay, if wee will judge by the event, the benefit of our creation had beene none without our redemption. For by it we received an immortall spirit, with excellent

faculties, as it were sharpe and strong weapons, wherewith wee mortally wounded our selves, and had everlastingly laid weltring in our own blood, had not our Saviour healed our wounds by his wounds and death, and rai∣sed us up againe by the power of his resurrection. To which point Saint Austine speaking feelingly saith, Si natus non fuisset, bonum fuisset si homo natus non fuisset, If hee had not beene borne, it had beene good for man never to have beene borne: if this accepted time had not come, all men had beene rejected: if this day of salvation had not appeared, wee had all perished in the night of eternall perdition.

Behold now is the accepted time. In this Scripture as in a Dyall wee may observe,

• 1 The Index,
• 2 The Circles,
  • Certaine, Behold.
  • Different:
    • 1 The larger,
    • 2 The narrower,
      • The accepted time.
      • The day of salvation.

To man in generall it is an accepted time, to every beleever in particular it is a day of salvation. Lynx cum cessat intueri, cessat recordari: Because we are like the Lynx, which mindeth nothing no longer than her eye is upon it, the Spirit every where calleth upon us to looke or behold: Behold, not al∣wayes or at any time, but now, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: not time simply, but season, the flower of time; not barely accepted, but according to the originall, well accepted, or most acceptable; not the day of helpe or grace, but a day of salvation. As in the bodies which consist of similar parts, the forme of the whole, and the forme of every part is all one; for example, the whole ocean is but water, and yet every drop thereof is water; the whole land is but earth, and yet every clod thereof is earth; the whole stone is but a diamond, and yet every carrect thereof in it is diamond; the whole wedge is but gold, and yet every plate, every smallest foyle or raye is gold; and as the soule of man is tota in toto, & tota in qualibet parte corporis, is whole in the whole, and whole in every part of the body; so there is season in the whole text, and in every part thereof: for there is season, and that instant in now; there is season, and that welcome in accepted time; lastly, there is season, and that most wel∣come in the day of salvation. In theg 1.50 accepted time I will heare thee, in the day of salvation I will helpe thee. This (I will heare thee) is as it were the noyse of heavenly musicke afarre off: Behold the accepted time, this soun∣deth like musick at our gate; but now is the day of salvation, this is like mu∣sicke at our eares.

Behold the accepted time, the day starre beginneth to appeare: Behold the day of salvation, the sunne is risen: Behold now is that time, now is that day, the sunne is directly over our heads, it is now high noone.

Behold is as a larum bell of attention, now is as a finger of indication or application to a season:

• 1 Indefinite, a time of acceptation.
• 2 Definite, or singular, a day of salvation:

That for information, this for our consolation.

Behold is as a star or hand in the margent pointing to some excellent mat∣ter. In the Scripture wee finde foure sorts of Ecce's:

1 An Ecce of demonstration, ash 1.51 Behold the man.

2 An Ecce of admiration, asi 1.52 Behold the starre.

3 An Ecce of affection, ask 1.53 Behold an Israelite indeed, in whom there is no guilt.

4 An Ecce of excitation or attention, asl 1.54 Behold I shew you a mystery: we shall not all sleepe, but wee shall all bee changed in a moment, in the twinckling of an eye, at the last trumpe. The Rabbins write of Davids harp that it soun∣ded of it selfe, by the winde onely blowing on it, without the touch of any string: it were to be wished that our heart strings were like his harp strings, and would give a sweet sound by the winde onely of the Spirit blowing on them, without any touch of an Ecce of excitation or increpation: but so it is, that though our soule be full of divine graces, like Argo's eyes, yet Mer∣cury with his enchanted rod, the world with fascinating pleasures, or the Syren of our flesh with her effeminate songs closeth them all; and wee need an Ecce, like them 1.55 Angels stroke on Peters side, to awake us out of our dead sleepe. A strange thing it is that our eyes should bee open, and wee runne with all speed sometimes before day out of doores, to see a May-game, or a Masque, or a Pageant, or a Morrice-dance, and yet wee should need to have an Ecce to stirre us up, and plucke open, as it were, our eye-lids to be∣hold the light of heaven, and the glory of the celestiall Paradise. Wee li∣sten willingly to wanton musick, and lascivious songs, but must be pulled by the eare to listen to the sacred songs of Sion. Beloved, did you fasten your at∣tention, did you thoroughly consider of, what you cannot but heare again & againe, unlesse with the deafe adder you stopped your eares, something would sticke by you; all our sermons, all our admonitions, all our repre∣hensions, all our consolations should not bee like letters written in sand, or the tracke of a ship in the sea, or of a bird in the ayre, or of a serpent upon a stone, whereof there remaines no print at all. Saint Hierome speaking of an Imperiall law restraining the luxury of the Clergy; The law, saith he, is good, but this is not good, that the manners of the Clergy were so dissolute that they needed such a coercive law: Bonum cauterium, sed vae nobis quod indige∣amus tali cauterio: so it may bee said of these Ecce's, or Beholds in Scrip∣ture, that they are good, and of singular use, but it is great pitty that wee should need them: it is a signe that our spirituall man is very drowsie, if not in a dead sleepe, that the Spirit calleth so often, and so loud upon us, some∣times

1 To awake our faith: as,n 1.56 Behold a Virgin shall hee with childe, and shall bring forth a sonne, and thou shalt call his name Emanuel.

2 To awake our hope: as,o 1.57 Behold I come quickly, and my reward is with mee, to give every man as his workes shall bee.

3 To awake our love: asp 1.58 Behold what love God hath shewen unto in, that wee should bee called the sonnes of God.

4 To awake our feare: asq 1.59 Behold hee commeth with the clouds, and e∣very eye shall see him, and they also which pierced him, and all kindreds of the earth shall vaile before him.

5 To awake our joy: as,r 1.60 Behold I bring you tidings of exceeding great joy, which shall be to all people, that to you is borne this day in the City of Da∣vid a Saviour, which is Christ the Lord.

6 To awake our thankfulnesse: as,s 1.61 Behold, now praise the Lord all ye ser∣vants of the Lord, which by night stand in the house of the Lord.

7 To awake our compassion: as,t 1.62 Behold if there were ever sorrow like unto my sorrow, wherewith the Lord hath afflicted me in the day of his fierce wrath.

8 To awake our diligence and industry in eager and speedy pursuing the meanes of our salvation, as here in my text: Behold, now is the accepted

Time. Other things are with more ease described than understood; but time is easily understood, not described or defined so easily: there is no rusticke so rude who understandeth not what you meane when you speake of time, yet never any Philosopher to this day hath exactly defined or de∣scribed it. Aristotle maketh an essay in his Physickes, determining time to be Numerum motus secundum prius & posterius, The number of motion or motion numbred according to the former or latter parts thereof: but he faileth in this his definition. For questionlesse time is as well the measure of rest as of motion: we sleepe as well in time as we worke in time. And as a ship in the Sea, whether the passengers lye in their cabbins or walke on the deckes, holdeth on her course; so whether we sleepe or wake, labour or be at our ease, the time of our life goeth on. When Josuah commanded the Sun to stand still in the heavens, all the motions of the celestiall bodies ceased, yet was there then time, wherein that noble Generall accomplished his victory. The Platonicks definition is truer, who say that time is eternity limited, but yet no way perfect. I grant time is as it were a portion or cantle of eternity; yet I deny that this is any good description of time, because every descrip∣tion ought to be per notius, by something that is more known; whereas eter∣nity is farre more obscure than time it selfe: all men have a common notion of the one, few or none of the other. Neither doe they give any better sa∣tisfaction who define time by duration. For albeit there is a time of dura∣tion of every thing, and a duration also of time it selfe, yet duration is not time; duration is the existence of any thing in time, not the terme or time it selfe. They define time most agreeable to the Scriptures, who affirme it to be the continuall fluxe of moments, minutes, houres, dayes, weekes, moneths, yeeres, ages, from the creation of the world to the dissolution thereof, after which theu 1.63 Angel sware that time should be no more. But I need to speake no more of time at this time, because the word in my text is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, time, but season; or, as it is here rendered,

The accepted time. The season is that in time which light is in the aire, lustre in metals, the flower in plants, creame in milke, quintessence in hearbs, the prime and best of it: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Now there being a threefold season:

1. Naturall, which Husbandmen observe in sowing, Gardeners in plan∣ting and graffing, Mariners in putting to Sea, Chirurgians in letting bloud, Physicians in purging, &c.

2. Civill, of which the Poet speaketh, Mollissima fandi tempora, which all humble suppliants observe in preferring petitions to Princes and great Personages.

3. Spirituall, which all that have a care of their salvation must observe, in seeking the Lord while he may be found.

The Apostle in this place poin∣teth to this third, and his meaning is, Behold, now presse hard to get into the kingdome of heaven, for now the gate is open: now labour hard in Gods vineyard, for now is the eleventh houre: now put up your petitions to the Prince of peace, for now is the day of audience: now provide your selves of spirituall merchandize, for now is the mart: now cast your selves into the Bethesda of Christs bloud, for now the Angel trou∣bleth the water: now get a generall pardon for all your sinnes, under the broad seale of the King of heaven, for now is a day of sealing.

When the King commeth (saith St.x 1.64 Chrysostome) there is no time for sessions or as∣sises, but for pardon and favour. Behold, now the King is come to visit his subjects upon earth; and from his first comming to his last the day of grace continueth: Behold now is this accepted time. He calleth it an accepted time (saith St.y 1.65 Chrysostome) because now God accepteth them to favour, who a thousand times incurred his displeasure. It is called in the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, a time of good will and favour, as Calvin rendereth the words; who bid∣deth us marke the order: first a time of grace is promised, and after a day of salvation, to intimate unto us, that salvation floweth from the meere grace and mercy of God. We are active in sinne to our owne damnation, but meere passive to the first grace: we draw on damnation with the cart∣ropes of vanity, but God draweth us to salvation with the cords of love. The speciall point of doctrine to which this ecce or index in my text poin∣teth is, that we ought to take speciall notice of the time of grace, beginning at the birth of our Saviour, and ending to us at the day of our death, and to all men that shall be upon the earth at the consummation of the world. As the celesti∣all spheres are wrapt one in another, and the greatest, which the Philoso∣phers terme the Primum mobile, invelopeth all the rest; so the parts of time are enclosed, the lesser in the greater, houres in dayes, dayes in yeeres, yeers in ages, and ages in the time of the duration of the world. To explicate then to the full the time of our Lords birth, it will be requisite to treat

• 1 Of the age of the world.
• 2 Of the yeere of the age.
• 3 Of the day of the yeere in which the truez 1.66 light that lighteneth every man that commeth into the world first shined on the earth.

1 Of the age of the world. The Jewes, according to an ancient tradi∣tion received from the house of Elias, make three ages of the world, as it were so many stages of time:

• 1 From the creation to the law.
• 2 From the law to the Messias.
• 3 From the comming of the Messias to the end of the world.

To each of these they allow two thousand yeeres, counting thus,

• 1a 1.67 Duo millia vacuum.
• 2 Duo millia lex.
• 3 Duo millia Messias; & post mundi deflagratio.

Saint.y 1.68 Austine doubleth these files, and maketh reckoning of sixe ages.

• 1 From Adam to the Deluge.
• 2 From the Deluge to Abraham.
• 3 From Abraham to Solomon.
• 4 From Solomon to the captivity.
• 5 From the captivity to Christs birth.
• 6 From Christs birth to the day of judgement;

after which, in the seventh, we shall all keepe an eternall Sabbath in heaven. By both which computations it appeareth that the birth of our Saviour fell late towards the declining and end of time, asb 1.69 Maximus Taurinensis ob∣serveth. Here the wit of man, which like the Sea will still be working, though oftentimes foaming out his owne shame, curiously enquireth why the desire and joy of all mankind was so long delayed, why he was so late born whose birth was of more importance than of all the Potentates, Prin∣ces, Kings, Emperours and Monarchs of the whole world. Was not Christ the bright morning starre? how came it then to passe that he appeared not till the afternoone, if not evening of the world? Was not he the bride∣groome, whose* 1.70 Epithalamium Solomon by the spirit of prophesie endited in the booke of Canticles? how could hee then heare his dearest Spouse breathe out so many sighes, and shed such abundance of teares, in so many ages, still longing for his comming, and crying,c 1.71 Let him come into the flesh, and kisse mee with the kisses of his lips? Was not hee the good Samaritan which healed the wounded man, after Moses the Levite, and Aaron the Priest passing by left him as they found him, and did him no ease at all? how then could this tender hearted Chirurgian suffer wounded mankinde to lie so many ages weltring in his owne bloud, and take no pity on him? To silence these curious questionists, the most judicious Divines teach, that albeit God hath speciall reasons of his will for every thing he determineth, yet to us his will must stand for the last and best reason. The fullest answer that can be given to that demand, why Christ was borne in the dayes of the Roman Augustus, about the two and fourtieth yeere of his reigne, is, that then was the fulnesse of time, that is, the time was fully come, which God appointed before all time, for the comming of his Sonne in the flesh. And surely a fitter time could hardly have beene chosen, whether we respect the condition of the patient, or the quality of the Physician, or the state of Judaea, or of the whole world at that time.

First, if we regard the condition of the patient: before Adam fell, and by his fall tooke his deaths wound, there was no need of a Chirurgian or a Physician: and after he was wounded it was fit that he should feele the smart of his wounds a while, and by wofull experience find that he was not able to help himselfe. With this reasond 1.72 Aquinas rested satisfied.

Secondly, if we regard the quality of the Physician. For no man sen∣deth for the greatest Doctour, especially if he be farre off, before he hath tried others that are neere at hand, or the cure grow dangerous, if not de∣sperate. Before the King commeth himselfe, many Embassadours and No∣ble men are sent. Nature and Art observe the like method, proceeding from lesse noble to more noble workes: from the egge to the chicke, from the

seed to the fruit, from the kernell to the apple, from the dawning to the day, from childhood to youth, and from youth to perfect age. The painter in like manner first maketh a rude draught of a face, after perfectly pourtray∣eth it, and last of all casteth beautifull colours upon it: the Chirurgian first washeth the wound, then poureth in wine to search it, and after oile to supple and heale it: in like manner the providence of God proceeded in the dispen∣sing the meanes of mans salvation, after the twylight of nature, and daw∣ning as it were of the day, the day starre appeared more obscurely in the publishing of the law, but manifestly in Saint John Baptists doctrine; and then the Sunne arose in the preaching of the Gospell: first God sent Priests and Prophets as messengers, then Angels and the Archangell, as it were Princes and Peeres of heaven, and last of all he sent his Sonne, the heire of all things. Like a Chirurgian he first cleansed the sores of wounded man by pouring in the wine of the Law, after he suppled and healed them by pouring in the oyle of the Gospell: first he rough hewed us by Moses, and after plained and smoothed us by Christ, that we might be as the polished corners of the Temple.

Thirdly, if we regard the state of Judaea, which was now most deplo∣rate, being destitute both of King and Law-giver: for Herod a stranger u∣surped the Crowne, and destroyed the Sanedrim, or great Councell, they had now no Prophet or Seer to lead them in this time of thickest darknesse: now therefore, if ever, the Messiah must come to set all right.

Fourthly, if we regard the state of the whole world, which at this time was most learned, and thereby most capable of the doctrine of the Gospell. Besides, it being reduced to a Monarchy, and the parts thereupon holding better correspondency one with the other, a greater advantage was given for the dispreading of Christian doctrine through all the Provinces of the Roman Empire.

2 Of the yeere of the age. As God crowned the age in which our Lord tooke flesh, with many remarkeable accidents; so also the yeere of that age.

1 First, Herod this very yeere bereaving the Tribe of Judah of King and Lawgiver, utterly abolished their grand Councell, and thereby the Pro∣phesie of Jacob was verified, thatc 1.73 the Scepter should not depart from Ju∣dah, nor a Lawgiver from betweene his feet till Shilo come. The substance of the Scepter, if I may so speake, was departed before, and this yeere the sha∣dow also remaining hitherto in the Sanedrim, which had a kind of sovereign power to make lawes and execute them, vanished away: now therefore Shilo commeth.

2 Secondly, Moreover, this very yeere Augustus Caesard 1.74 sent forth a Decree, that the whole world should be taxed, which was not without a mystery, viz. that this yeere the world should be prized, and an estimate made thereof, when our Lord came into the world to redeeme it. Little thought Augustus (when he gave order for drawing that Proclamation) of drawing Marie to Bethlehem, that she might there be delivered according to the prophesie ofe 1.75 Micah: yet so did Augustus his temporall De∣cree make way for Gods eternall determination of Christs birth in Beth∣lehem.

3 Thirdly, this very yeere the same Emperour shut up the Temple off 1.76 Janus, where all the Roman warlike provision lay, and established a peace through the whole world, that so the Prince of peace might be borne in the dayes of peace.

4 Fourthly, this yeere also he enacted a lawg 1.77 De manumissione servo∣rum, of setting servants at liberty, which might have some reference to the spirituall freedome whichh 1.78 Christ purchased for us, whereof hee himselfe saith, If the Sonne make you free you shall bee free in∣deed.

5 Fiftly, this yeere in a certaine Shop or Inne to be let in Rome, ai 1.79 fountaine of oyle sprang out of the earth, and flowed a whole day with∣out intermission.

Magna taberna fuit tunc emeritoria dicta, De qua fons olei fluxerat in Tiberim.

Which may seeme literally to verifie those words of the Prophet,k 1.80 It shall come to passe in that day, that his burden shall be taken off thy shoulder, and his yoake from off thy necke; and the yoake shall be destroyed because of the oyle or annointing.

6 Sixtly, what should I speake of the falling downe of the Tem∣ple ofl 1.81 peace in Rome about this time? Might not that be an item, that true peace was no where now to bee sought save in Jesus Christ our one∣ly Peace-maker, now come into the world to reconcile Heaven and Earth, and establish a covenant of grace betweene God and man for ever?

7 Seventhly, neither ism 1.82 Calvisius his hote discordant from our purpose, viz. that the yeere of our Lords birth was Annus Sab∣bathicus, a yeere made of seven multiplyed, or a yeere of Jubile. For even by this very circumstance wee may bee put in minde that he who was borne in a temporall Sabbathicke yeere on earth procureth for us an e∣verlasting Sabbath in heaven.

3 Of the day of the yeere. From the age in which our Lord was incarnate wee have already proceeded to the yeere; now from the yeere wee will come to the day on which God hath set many glorious markes.

1 First, St. Matthew telleth us of an 1.83 new starre that appeared to the hea∣then Sages, which guided them in their way to Bethlehem.

2 Secondly, St.o 1.84 Austine, and St.p 1.85 Ambrose, andq 1.86 Prudemius note that the day of our Lords birth fell precisely upon the winter solstice, and from that day the dayes begin to lengthen.

3 Thirdly, this day in the vineyard ofr 1.87 Engaddi the Balsamum tree both blossomed and bare fruit, and liquor also dropped from it.

Thus we see what golden characters God hath fixed upon the age, yeere

and day of our Lords birth; in which we may read the benefits of his in∣carnation, which are these:

First, rest: this seemeth to be figured by the Sabbathicke yeere.

Secondly, peace: this was shadowed by the temporall peace concluded through all the world by Augustus.

Thirdly, libertie from spirituall thraldome: this was represented by the law of manumission of servants.

Fourthly, Knowledge: this was shewed by the new starre.

Fiftly, encrease of grace: this was signified by the lengthening of the dayes from Christs birth.

Sixtly, spirituall joy: this was expressed by the oyle which sprang out of the earth.

Seventhly, health and life: this the Balsamum was an embleme of. This peace, this libertie, this knowledge, this grace, this joy, this health, God offereth to us in this accepted time, and day of salva∣tion.

Behold, now, &c. The Jewes had their now, and that was from the day of our Lords birth to the time of the destruction of the Temple, be∣fore which a voyce was heard at midnight, saying,s 1.88 Let us goe hence.

The Gentiles now or day of grace began after Peterst 1.89 vision, and shall continue untill the fulnesse of all Nations be come in.

Our Countrie's now for their conversion from Paganisme began when Joseph of Arimathea, or Simon Zelotes, or Saint Paul, or some other of the Apostles planted the Gospell in this Island: for our reversion to the puritie of the ancient doctrine and discipline, was from the happie reformation in King Henry the eighth his time, and Kings Edward the sixts, and shall last till God for our sinnes remove our golden Candle∣sticke.

All your now who heare me this day is from the day of your new birth in baptisme, till the day of your death.

* 1.90Behold, now is your accepted time, now is your day of salvation: make good use of these golden moments, upon which dependeth your eter∣nall happinesse or miserie. Yet by a few sighes you may drive away the fearefull storme that hangeth over you; yet with a few teares you may quench the fire of hell in your consciences; yet by stretching out your armes to God, and laying hold on Christ by faith, you may be kept from falling into the brimstone lake. While yee have the light of this day of gracet 1.91 Worke out your salvation with feare and trembling, before the night of death commeth, whenu 1.92 no man can worke. If you reject this accepted time, and let slip this day of salvation, there remaineth nothing for you but a time of rejection.x 1.93 Away from mee, I know you not: and a day of damnation,y 1.94 Goe yee cursed into everlasting fire.

To apply this now yet once more. Behold now in these feasts of Christmas is tempus acceptum, an accepted time, or a time of acceptati∣on, a time when wee accept and entertaine one another, a time of gi∣ving and accepting testimonies of love, a time of receiving the holy

Sacrament, a time when God receiveth us into favour, biddeth us to his owne table.

Behold, now is the day of salvation; the day in which our Saviour was borne, and they 1.95 grace of God, bringing salvation, appeared unto all men. This day our Saviour will come into thy house; and if with humble de∣votion, godly sorrow, a lively faith, and sincere love thou entertaine him, what himselfe spake to Zacheus, the Spirit will speake unto thee;z 1.96 This day is salvation come to thy house.

Which God the Father grant for the merits of his Sonne, through the power∣full operation of the holy Spirit. To whom, &c.

THE SPOUSE HER PRECIOUS BORDERS. A rehearsall Sermon, preached Anno 1618. THE XXXII. SERMON.

CANT. 1.11.

We will make thee borders of gold, with studs of silver.

Right Honourable, &c.

AS the riches of Gods goodnesse are set forth to the eye of the body by the diversity of creatures in the booke of nature; so are the treasures of his wisedome expo∣sed to the eye of the mind by the varietie of senses in the booke of Scripture. Which in this respect is by re∣verend antiquitie compared to the scrole ina 1.97 Ezekiels vision, spread before him, which was written

Intus & à tergo,

within and without: without in the letter, within in the Spirit; without in the history, within in the mystery; without in the typicall ceremonies, within in the morall duties; without in the Legall resemblance, within in the Evangelicall reference; without in verborum foliis, within in radice ratio∣nis, as St. Jerome elegantly expresseth it. The former sense resembleth the goldenb 1.98 pot, the latter the hiddenc 1.99 Manna it selfe: that is as the shell or mother of pearle, this as the Margarite contained within it; both together, asd 1.100 Nazianzen observeth, make this singular correspondency betweene the incarnate and the inspired word of God, (both conceived by the holy Ghost, and brought forth in sacred sheets) that as the one consisteth of two natures, humane and divine, visible and invisible; so the other of two senses, externall and internall; externall and visible in the shadow or letter, internall

and invisible in the substance or spirituall interpretation: either tropologi∣call, or allegoricall, or anagogicall, as the learned distinguish. Dothe 1.101 expe∣rience teach us that the richest metals lie deepest hid in the earth? Shall we not think it very agreeable to divine wisdome so to lay up heavenly knowledge in Scriptures, that the deeper we dig into them by diligent meditation, the veine of precious truth should prove still the richer? Surely howsoever some Divines affect an opinion of judgement (it is judgement in opinion onely) by allowing of no sense of Scripture, nor doctrine from thence, ex∣cept that which the text it selfe at the first proposing offereth to their con∣ceit; yet give me leave to tell them that they are but like Apothecaries boyes, which gather broad leaves and white flowers on the top of the wa∣ter; not like cunning Divers, who fetch precious pearles from the bottome of the deepe. St.f 1.102 Austine, the most judicious of all the Fathers, is of a diffe∣rent judgement from them herein. For he confidently affirmeth, that the Pen-man of the holy Ghost of purpose so set downe the words, that they might be capable of multiplicitie of senses; and that he intended and meant all such divine truthes as we can finde in the words, and such also as we have not yet, or cannot finde, and yet by diligent search may be found in them.

Now as the whole texture of Scripture, in regard of the variety of senses, may not unfitly be likened to the Kings daughtersg 1.103 raiment of needle-worke, wrought about with divers colours: so especially this of the Can∣ticles, wherein the allegoricall sense, because principally intended, may be called literall; and the literall or historicall, as intended in the second place, allegoricall. Behold here, as in a faire samplar, an admirable patterne of drawne-worke, besides King Solomon in his royall robes and his Queene in a vesture of gold, divers birds expressed to the life, as the whiteh 1.104 Dove, washed with milke, and the blacke Raven: divers trees, as the thorne, the fig-tree, and the vine, the myrrhe, spikenard, saffron, calamus, cinamon, with all trees of frankincense: divers flowers, as the Rose and the Lilly: divers precious stones, as the Berill and the Saphir: lastly, divers artificiall wo••kes, as Houses of Cedar, Rafters of Firre, Tents of Kedar, Pillars of Marble, set in sockets of fine gold, rowes of Jewels, Chaines, and here in my text, Borders of gold, and Studs of silver.

Sanctius and Delrio upon my text observe, that Solomon alludeth to thei 1.105 13. verse of the 68. Psalme; and what the Father prophesied of the Spouse, the Sonne promiseth to her, viz. to make her borders, or, as the Hebrew signifieth also,k 1.106 turtles of gold, enameled with silver. Howbeit it seemeth more probable that these words have a reference to the 9. verse of this chap∣ter, and that Solomon continueth his former comparison of a troup of horses in Pharaoh's Charriot: and thus the borders and chains in the 10^th. and 11^th. verses are linked to the 9^th.

O my beloved and beautifull Spouse, as glori∣ous within, through the lustre of divine vertues and graces, as thou art resplendent without in jewels and precious stones: to what shall I liken thee? or whereunto shall I compare thee? Thou art like a troupe of milke white horses in Pharaoh's princely Charriot, adorned with rich trappings, and most precious capparisons. For as their head and cheekes are beset with rowes of stones, so thy cheekes are decked with jewels that hang at

thine eares: as their neckes shine with golden raines, so thy necke is com∣passed with chaines of gold and pearle: and as their breasts are adorned with golden collars, quartered into borders, enamelled with silver, so that thou must herein also resemble them, wee will make thee borders of gold, with studs of silver, to hang about thy necke, and downe thy breast.

Thus much of the letter, or rather letters of my text, which you see are all golden, flourished over with strikes, or, as Junius translateth the words, points of silver: now let us endevour to spell the meaning. As artificiall pi∣ctures drawne by the pencill of a skilfull Opticke, in the same part of the frame or table, according to divers sites and aspects represent divers things: (looke one way upon them, you shall see a man, another way a lion;) so it is in this admirable piece drawne by the pencill of Solomon; according to divers aspects it presenteth to our view divers things: looke one way on it and there appeareth a man, to wit King Solomon; looke another way and there appeareth a lion, the lion of the tribe of Judah; looke downeward upon the history, and you shall see Solomon with a crowne of gold, and his Queen in her wedding garment; looke upward to the allegory, and you shall see Christ crowned with thornes, and his Spouse the Church in a mourning weed, and under the one written a joyfull Epithalamium, under the other a dolefull Elegy. Agreeable to which double picture drawne with the selfe same lines and colours, wee may consider the chaines and borders of gold in my text, either as habiliments of Solomons Queene, or ornaments of Christs Spouse. If wee consider them in the first sense, they shew his royall magnificence and pompe; if in the second, either they sig∣nifie the types and figures of the Jewish Synagogue under the law, or the large territories and rich endowments of the Christian Church under the Gospell.k 1.107 Origen, who taketh the seventy Interpreters for his guide, thus wadeth through the allegory: The Angels, saith he, or Prophets speake here to the Spouse before her husband Christ Jesus came in the flesh to kisse her with the kisses of his lips, and their speech is to this effect; O beautifull Spouse, wee cannot make thee golden ornaments, we are not so rich, thy husband when bee commeth will bestow such on thee; but in the meane time wee will make thee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, similitudes of true things; similitudines au∣ri, with studs or points of silver, id est, scintillis quibusdam spiritualis intelli∣gentiae that is points, spangles, or sparkles of precious and spirituall meaning. For example: Aarons mitre and his breast-plate of judgement, engraven with Urim and Thummim, and his golden bells were similitudines auri, simi∣litudes of gold, or golden similitudes: and the studs or points of silver, that is, sparkles or rayes of spirituall truth in them were Christ his three offices;

• His Priestly, represented by the breast-plate.
• His Princely by the mitre.
• His Propheticall by the bells.

Againe, in the breast-plate of Aaron there were set in rowes twelve precious stones; here were similitudes of gold, or golden similitudes; and the studs of silver, that is, sparkles or rayes of spirituall meaning, were the

l 1.108 twelve Apostles, laid as precious stones in the foundation of the heavenly Jerusalem, that is, the Church. Take yet a third example: in the Arke there were the twom 1.109 Tables, and the golden of Manna, and the rod that had budded; these were similitudines auri, golden similitudes: and the puncta argenti, that is, the cleere and evident points of spirituall truth in them, are the three notes of the true Church:

• 1 The Word, or the Old and New Testament, signified by the two Tables.
• 2 The Sacraments, prefigured in the golden pot of Manna.
• 3 Ecclesiasticall discipline, shadowed by Aarons Rod.

Thus I might take off the cover of all the legall types, and shew what lieth under them, what liquor the golden vessell containeth, what myste∣ries the precious robes involve, what sacraments their figures, what ablu∣tions their washings, what table their Altars, what gifts their oblations, what host their sacrifices pointed unto. The Apostle in the Epistle to the Hebrewes observeth such an admirable correspondency betweene these things, that in this respect the whole Scripture may be likened to one long similitude, the protasis whereof or first part is in the Old Testament, & the antapodosis or second part in the New. For in the Old, as the Apostle te∣stifieth, there weren 1.110 similitudes of true things; but in the New we finde the truth of those similitudes. Which if our new Sectaries of the precisian or rathero 1.111 circumcision cut had seriously thought upon, they would not, like Aesops dog, let fall the substance by catching at the shadow; they would not be so absurd as to goe about to bring the aged Spouse of Christ to her festraw againe, and reduce all of us her children to herp 1.112 nonage under the law: they would not be so mad as to keepe new moones, and Jewish Sab∣baths, after the Sunne of righteousnesse is risen so long agoe, and hath made us an everlasting Sabbath in heaven. These silly Schismatickes doe but feed upon the scraps of the old Ebionites, of whomq 1.113 Haymo out of Eusebius writeth thus; (The Ebionites, according to the Hebrew Etymologie of their name, are interpreted poore and silly; and so indeed they are in understan∣ding, who as yet keepe the ceremonies of the old Law.) Nay rather they licke the Galathians vomit, and therefore I thinke fit to minister unto them the purge prescribed by ther 1.114 Apostle: O foolish Galathians, who hath be∣witched you, that you should not obey the truth, before whose eyes Jesus Christ hath beene evidently set forth, crucified among you? This onely would I learne of you, received yee the Spirit by the workes of the Law, or by the hearing of faith? Are yee so foolish? having begun in the Spirit are ye now made perfect by the flesh? Behold Is 1.115 Paul testifie unto you, that if you be circumcised Christ shall profit you nothing: we may adde, If you keepe the Jewish Sabbath, or abstain from swines flesh, out of conscience, and in obedience to the ceremo∣niall Law, Christs flesh shall profit you nothing: if you abstaine from bloud in any such respect, Christs bloud shall profit you nothing. For I testifie againe, saith St. Paul, to every man that is circumcised, that he is become a debter to the whole Law. And will they not yet learne that Mosaicall rites and ceremonies were at severall times

• 1. Mortales or moriturae,
• 2. Mortuae,
• 3. Mortiferae?

They were mortales at their first constitution, mortuae, that is, dead, at Christs death, and now mortiferae, deadly, to all that observe them. Will they put off the long white robes washed in the bloud of the Lambe, and shrowd themselves with the old rags, or, as St. Paul termeth them, beggar∣ly rudiments of the Law? If they are so minded, I leave them, and fill up this Border with the words of Saintt 1.116 Leo, The ancient rite is taken away by a new Sacrament, one host passeth into another, bloud excludeth bloud, and the Legall festivity is fulfilled, in that it is changed.

The second exposition of this Scripture, which understandeth the gol∣den borders and silver studs of the glorious and pompous splendour of the Christian Church, seemeth to come neerer unto the letter faciemus, wee will make thee; the verbe in the future tense evidently implyeth a promise or prophesie, and the sense of the whole may be illustrated by this or the like Paraphrase:

O glorious Spouse of Christ, and blessed Mother of us all, who art compassed with a straight chaine about thy necke, that suffe∣reth thee not to breathe freely (being confined to the narrow limits of Judea): in the fulnesse of time the fulnesse of the Gentiles shall come in, and in stead of a straight chaine of gold, or small string of pearle, we will make thee large borders; we will environ thee with Christian auditories and congregations, as it were borders of gold, and these borders of gold shall be set out, and supported with studs of silver, that is, enriched with temporall endowments, and upheld by regall authority:u 1.117 King shall bee thy nursing fathers, and Queenes shall be thy nursing mothers.

Nay, such shall be thy honour and power, that thou shalt binde Kings withx 1.118 chaines, and Nobles with linkes of iron, who for their ransome shall offer unto thee store of gold to make thee borders, and silver for studs.

Which prophesie seemed to have been fulfilled about the dayes of Con∣stantine, or a little after, when such was the sumptuous statelinesse of Chri∣stian Churches, and so rich the furniture thereof, that it dazled the eyes of the Heathen; Foelix the Emperours Treasurer blessing himselfe when hee beheld the Church vessels and vestments, saying: En qualibus vasis mini∣stratur Mariae filio! See what plate the sonne of Mary is served in! Here I might take occasion to congratulate our Churches of great Britaine, which alone among all the Reformed, have preserved from sacriledge (ransacking holy things under pretence of zeale against Idolatry) some remaines of Ec∣clesiasticall preferments and sacred ornaments, as it were borders of gold.

But the time and your expectation call mee from the explication of this Scripture, to make some application thereof to this present exercise. Whereto I would presently addresse my selfe, if I were not arrested by a new action repetundarum, commenced justly against those, who before mee have repeated in this place. It is alledged against them, that they have tur∣ned recensere into censere, or censuram ferre, rehearsing into censuring, and contraction of Sermons into detraction from the Preachers. This is utterly

a fault, and I hold it most necessary at this time and in this place to reprove it, that the plaster may be applyed where the wound hath been given. It is no better than in stead of wine to offer to Christ on this Crosse the sharpest vinegar: after which if any thirst here, I thinke fit to send him packing on Martial the Poet his errand;

Vaticana bibas si delectaris aceto, non facit ad stomachum nostra lagena tuum.

Can a fountaine out of the same place send forth bitter* 1.119 waters and sweet? can a man with the same breath blesse God and scandalize his Ministers, glorifie him and disgrace their brethren? If any Rehearser hereafter shall turne Satyrist, and take delight in spilling much wit and reading in this kinde, I desire him seriously to consider, that asy 1.120 Achyllas was hurt in the eye by the rebound of that very stone, which hee inhumanely coited at a skull; so that they cannot cast any contumelious aspersion in this kind upon their brethren in the Ministery, but that it will rebound backe upon them∣selves, and wound them in the eye of their discretion, to say no more. For even they who most applaud their pregnancy, or rather luxuriancy of wit, secretly condemne their want of judgement, as Tully did his, who wonder∣fully pleased himselfe in that Paronomasie, Videte patres conscripti, ne cir∣cumscripti videamini, whereby he offended all the Senate; Ego verò non tanti fecissem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I would not have set so much by a figure or caden∣cy of sentence, as for it to fall out with the Councell of State.z 1.121 Quinti∣lian gravely schooles such, telling them, that ••e buyeth a witty conceit or jest at too deare a rate, who pawneth his honesty for it: Much more he, who paw∣neth Christian charity for it. The Ministers of the Gospel, who are stileda 1.122 angels in holy Scripture, ought to resemble the Cherubims in the Arke, which cast a gracious aspect one upon the other; and Rehearsers should be like the golden snuffers of the Temple, not like extinguishers of baser me∣tall: they ought to take away the superfluity, and cleere the light of their brethrens labours, not put it out as some have done of late, and left a loath∣some savour behind them: or, to make use of the similitude which I find in my Text, they should be like studs of silver in borders of gold, receive, and give a mutuall lustre one to the other.

Thus having given a law to my selfe as well as others, I proceed to speak of the worthy Speakers, whose resounding eccho the redoubled command of authority hath made mee at this present, who like the Romaneb 1.123 Ora∣tor (in his divination in Verrem) had rather that any should have undertaken this taske than my selfe, my selfe rather than none.

If (as the Proverbe is) tria sunt omnia, so it might be said truly, quatuor sunt omnia, I should not doubt but to fit the foure Speakers, whose re∣membrancer I must be, with a similitude running upon foure feet. But it is far otherwise, there are few quaternians in nature, and these have been laid out for, and anticipated long agoe. Besides, asc 1.124 Pliny writeth of the flesh of a Camelion, that it is very wholesome for women in labour, if the Came∣lion were bred in the country, but very unwholsome if it be brought from forraine parts; so it may be truely said of allusions and applications, If they

are home borne as it were, and taken from things neere at hand, they are in request; but if they be farre fetched they lose their grace. Howsoever, they who never meane to touch this heavie burthen so much as with a little fin∣ger, should forbeare to censure those who in these later yeeres are to fur∣nish this exercise, yea, though we send farre for our provision in this kind; sith our just apology may be, that Pliny and Solinus their markets have bin fore-stalled, and there is nothing to be had neere at hand.

The foure Postes have long agoe rode their foure stages.

The foure parts of the World have been traversed.

The foure rivers of Paradise have been drawne dry.

The foure winds have breathed out their last gaspe.

The foure rich Merchants have sold their commodities.

The foure Embassadours have delivered their embassages.

What shall I adde more? Heaven it selfe hath been ransacked, and from thence foure Angels have been called down to sound the foure last Trumps: Nay, Hell it selfe hath been raked for similitudes, and from thence Proteus was conjured up, to turne himselfe into foure shapes. This (as I conceive) occasioned my immediate predecessour, with whose praises the Crosse yet rings, to chime the Rehearsers knell with foure Bells in this place, where there was never yet any one hung. Nothing remaineth for mee, who am to fish for allusions after all these, but to make use of the words of my Text according to the seventies Translation, faciamus similitudines, to set forth a new Pliny, and forge new similitudes of things that never were nor will be. But see, as Apelles when hee had often tryed to paint thed 1.125 foming of a horse, and could never come neere it, at last in a rage flung his spunge care∣lesly upon his worke, and chance expressed that which art could not: so after much labour taken in devising an embleme, and pourtraying a lively draught of these foure Speakers, at last, unsatisfied with any, I threw downe my pensill upon my worke, and behold, quod ars non potuit, casus expressit, I finde here casually in my Text what I so long sought for, similitudines auri, golden resemblances, to wit, borders of gold with studs of silver. For, ase 1.126 Aquinas teacheth us, the gold mystically signifieth the Spirits meaning, the studs of silver the Preachers art; gold representeth the precious do∣ctrine they delivered, silver the perspicuity of their speech, and bright lustre of their stile. As for the number, the Text saith borders, in the plurall num∣ber, and if Solomon continue his former comparison of a troupe of horses in Pharaohs charret (in the precedent Verse) which were foure, after the cu∣stome of all Nations when they rode in state,

Ergo erit ille dies quo tu pulcherrime rerum quatuor in niveis aureus ibis equis.

the borders by consequence must needs be foure. And herein the mysticall ornaments of the Spouse are corresponding to the typicall ornaments of her Husband. As thef 1.127 breast of Aaron (a type of Christ) was adorned with foure rowes of precious stones; so the necke and breast of Solomons Queen (the Churches type) is decked here with foure borders of gold.

See then here as it were the modell of my intended frame. The friends

of the Spouse who present her with foure borders of gold, with studs of silver, are the foure Preachers, whose Sermons may be compared to the borders in my text in a fourefold respect:

1 Of the number; foure Borders, foure Sermons.

2 Of the order; the Borders were set immediatly one under another, the Sermons preached one after another.

3 Of the matter; the Borders were made of gold, the Sermons con∣sisted of Scripture doctrine, like untog 1.128 gold tryed in the fire.

4 Of the forme; the Borders were enameled with silver, or set out with spangles of that metall; and in the Sermons Scripture doctrine was beautified with variety of humane learning, and adorned with short sen∣tences of ancient Fathers, like O's, spangles, or studs of silver.

Pomiferis ut apes in saltibus omnia libant, Omnia nos itidem depascimur aurea dicta, Aurea perpetuâ semper dignissima vitâ.

THE FIRST BORDER: OR, THE PASSION SERMON.

The first presented the Spouse with a Border of gold, with Studs of silver, wrought upon the text, Zech. 13.7. Awake, O sword, against my shep∣heard, and against the man that is my fellow, saith the Lord of hostes: smite the shepheard, and the sheepe shall be scattered. And thus he put it on:

ILlius Doctoris libentiùs audio vocem (saith devout Bernard) non qui si∣bi plausum, sed qui mihi planctum movet.* 1.129 Me thinkes whilest you are here assembled to celebrate the memorie of our Lords death, I see a great concourse as it were to a funerall Sermon; I shall therefore intreat you, Right Honourable, Right Worshipfull, &c. to prepare rather your hearts to be woun∣ded, than your eares to be tickled; and at this time to lay aside all expectati∣on either of Art or Learning, and yeeld your selves wholly to religious Passion.

It is the observation of St. Austine and Gregorie, that the foure beasts mentioned by St. John, mystically represent the foure maine acts of Christ,a 1.130 or workes of mans redemption.

His

• 1 Incarnation.
• 2 Passion.
• 3 Resurrection.
• 4 Ascension.

For at his Incarnation he tooke our nature upon him, and was found in shape as a Man: In his passion as a Bullocke he was slaine for sacrifice: In his re∣surrection he was a Lion: In his ascension as an Eagle. We here consider him as a Bullock sacrified upon the altar of the Crosse. Which as it is the greatest myste∣ry that ever was revealed to the world: so the Pen-men of the holy Ghost have bin most laboriously employed to publish it in all ages; figuring it in the Law, fore∣telling it in the Prophesies of the Old Testament, and representing it most live∣ly in the history of the Gospell. I have to doe with a Prophesie somewhat darke before the light of the Gospell shone upon it: Awake, O sword, &c. which words in the Prophet are a Prosopopaeia made by God, or an Apostrophe to his sword to whet it selfe, and be stirred up against a man of meane condition in the estimate of the world, A shepheard: yet in some relation to himselfe, my shepheard: of a strange composition and quality, a man that is my fellow: and it extendeth to the smiting of this shepheard, and scattering his whole flocke. The parts are two,

• 1 The Speaker, the Lord of hostes.
• 2 The speech. Wherein observe,
  • ...1 Direction; O sword.
  • 2 Matter. Wherein,
    • 1 Incitation. Wherein,
      • 1 The act, Awake.
      • 2 The object; described by
        • 1 His office; shepheard.
        • 2 Person; which is my fellow.
    • 2 Commission. Wherein,
      • 1 The act; smite.
      • 2 The effect; the sheep shalbe scattered.

First we are to speake of the Speaker, the Lord of hostes.

The Lord of hostes is a name of power, and soundeth like a thunder; his Generall is Death, his great Captaines Plague, Famine, and the Sword, his Arsenall the whole world, and all creatures in heaven, earth and hell his Souldiers, ever ready pressed to fight his battailes. Quantus Deus Dominus exercituum (saith St. Bernard) cui inservit universa creatura? Onely rebelli∣ous man standeth out in such defiance to his Maker, that the creatures which were ordained to be under his dominion, are often awaked, and summoned to be armed for his destruction.

Awake, O sword. As all the creatures are Gods souldiers, so when hee imployeth them against man they are called his swords. The wicked is said to be hish 1.131 sword, and thei 1.132 pestilence also. When the Lord is pleased to execute his wrath, he never wanteth instruments or meanes: he hath a sword for Saul,

and an oake for Absalom, and a roape for Achitophel, and a gibbet for Ha∣man, and a worme for Herod: and thus for the generall.

The particular intent of the Spirit leadeth mee to another consideration, viz. that of this great blow here threatned to the shepheard, God himselfe is the Author: Deus erat qui pastorem percuti jubebat (saith Maldonat) & quod per alium facit ipse facit. Yea, but God never awaketh his sword to smite but for sinne, and in this shepheard there was no sinne of his owne, the sword therefore lies sleeping in the scabbard, and must now bee summoned to awake.

Awake, O sword; Chereb gnuri. To the act of mercy wee are all apt to importune God with clamours, Up Lord: but to the act of justice if we should provoke him, who were able to stand before him? To this he is enforced, after a sort; to provoke himselfe. Wherein observe, first his unwillingnesse to strike, till he is provoked his sword sleepeth: secondly his hast and resolution to strike when he is provoked, in that he will awake his sword.

He who is here stiled Lord of hostes, is elsewhere named the Father of mer∣cy; and by his attributes set downe in Exod. 34. ver. 6, 7. it appeareth that he is nine to two more inclineable to mercy than to justice. But because from this hope of mercy many are apt to promise themselves impunity, putting ever from them the evill day, I hold it more needfull at this present to shew his haste and readinesse to execute vengeance upon such who presume too farre upon his long suffering and goodnesse. There is a generation of men described by Da∣vid in the 10. Psalme, ver. 11. that say in their heart, God hath forgotten: he hideth his face, he will never see it. And by Solomon,k 1.133 Because sentence against their evill workes is not executed speedily, therefore their heart is fully set in them to doe evill.

Ut sit magna tamen certè lenta ira deorum est.

To these St. Peter hath answered long agoe,l 1.134 The Lord is not slacke (as some men count slacknesse) but is long suffering to us-ward, (that is, the Elect) whose conversion he graciously expecteth. When their number is accomplished, and the sinnes of the Reprobate which now looke white shall turne yellow and grow full ripe, he will awake his sword to wound the heads of his enemies, and his stay in the meane time is but to fetch his arme the further backe, that be may give the sorer stroke; and to draw his arrow to the head, that hee may wound the deeper. For this cause the ancient heathen attributed to God leaden feet, but iron hands; quia tarditatem vindictae gravitate compensat.m 1.135 Taci∣tus noteth it of Tiberius Caesar, that being displeased with Q. Haterius and Scaurus, but not equally, he fell foule presently upon Haterius, with whom hee was lesse angry, but said not a word to Scaurus for the present, against whom he conceived irreconcileable haired: so God when he is a little offended at some slips of the godly, hee awaketh his sword presently, but layes it downe a∣gaine after hee hath smote gently with it;n 1.136 Hic punit ut illic pareat, & su∣pra omnem miserationem est ira ista: but to the wicked hee giveth line e∣nough, that they may play with the hooke, and swallow it deepe downe with the baite; Hic punit ut illic seviat, & supra omnem iram est miseratio ista. But praised be the Lord of hostes, who to ransome us hath found a man to

wreake his wrath, and turne his sword upon, his shepheard. It is noted ofo 1.137 Trajane, that he would cut his richest robes in pieces to make rags for his souldiers wounds: I shall now propose unto you a man, that to bind up your blee∣ding wounds, hath suffered himselfe to be cut in pieces under the furie of this waking sword. Awake, O sword

Against my shepheard. O magne Pastor animarum (saith Bonaventure) pasce animam meam, & ut pascatur meliùs fac ut ipse pascam. Christ is a mighty shepheard, but yet of a little flocke, which was first pent within the walls of Eden, and thence turned out, wandred on the earth till the flood, at the deluge tooke ship and landed in Armenia, from thence removed to Canaan, and from Cannaan to Egypt, and from Egypt backe againe towards Canaan, and after foure hundred yeeres stragling in a strange land, wandred fortie yeares in the wildernesse, and at last was folded in Judaea. In all which crossings, and tur∣nings, and wandrings, he never ceased to feed and fodder them: to give us his substitutes, as well an example by his practice, as a rule by his precept, to feed, feed, and feed. Alimento, verbo, exemplo: quid est amas me? Nisi quaeris in Ecclesia non tua sed mea, (saith St. Austine) nisi testimonium perhibeat conscientia quod plus me ames quam tua, quam tuos, quam te, nequicquam suscipias curam hanc. But if thy conscience assure thee that thou lovest Christ in such sort, then feed thou his flocke as well with in∣tegrity of life, as puritie of doctrine; learne as well facere dicenda, as di∣cere facienda; that is, as Saint Jerome aptly expresseth it, verba vertere in opera. Thou must have engraven on thy breast as well Thummim as Urim, and there must hang as well Pomegranates about thy garment as golden bells.

The Popish Writers say that a shepheard should have three things, a scrip, a hooke, and a whistle; but for their owne parts they are so greedy on the scrip, and busie with the hooke, that they forget the whistle, give over their studie and preaching: ac si tum victuri essent sine curâ cum pervenirent ad curam; ma∣king account that all their care is past when they are got into a cure. But the shepheard we speake of was the good shepheard who fed his flocke day and night, and layd downe his life for it: he is the universall shepheard; & ita cu∣rat omnes oves ut singulas. He is here called Gods shepheard, because his di∣spensation is from him, or because he is the beloved of God, and that divine shepheard whichp 1.138 Ardeus thus excellently describeth, Educens è lacu miseriae, conducens per viam gratiae, perducens ad pascua gloriae: and shall the sword of the Lord be against this shepheard? The case is different betweene him and David; there it was quid meruerunt oves? here it is quid meruit Pa∣stor? For he was candidus and rubicundus, candidus innocentiâ and rubi∣cundus passione; sine maculâ criminis, & sine rugâ erroris. Had the sword beene awaked against the wolfe it had beene mercy, against the sheepe is had beene justice; but to awake against this good shepheard seemeth to bee hard measure. The case is resolved by Daniel: The Messias shall be slaine, but not for himselfe, God hath layd upon him the iniquity of us all. O in∣effabilis mysterii dispositio! peccat impius, & patitur justus: meretur malus, patitur bonus: quod committit homo sustinet Deus. Here then you see the first and maine cause of the shepheards slaughter, your sinnes. It is in vaine to shift it off on Judas or Pilat, and most impious to lay it upon

the Lord of hostes. For solum peccatum homicida est: so that I may bring it home to the bosome of every one of you in the words of Nathan, Tu es ho∣mo, Thou art the man that hast slaine this shepheard. O consider this, yee that forget God; doe not so wickedly as to commit a second murder upon this good shepheard, crucifie not againe the Lord of life: every reviling speech to your neighbour is a whip on his side, every traducing of your superi∣ours a crowne of thornes to his head, every neglect of charity to his members new nailes to wound his hands and feet, every blasphemous word a new spit∣ting on his face, every oath a speare to pierce his heart. But what moved him to become our surety and sacrifice? No reason can be given but his will, Oblatus est quia voluit, He was offered because hee would, hee would because hee loved us: and to the end hee might the better undergoe his office, because it became us to have such an high Priest that had feeling of our wants and infirmities, he became man.

The man. The Hebrewes have foure severall words for a man, Adam, Enosh, Ish, Geber; Adam signifying red earth, Enosh, a man of sorrow, Ish, a man of a noble spirit, Geber, a strong man; wee have found a man here in all these senses. Adam, earth as wee; Enosh, a man of sorrowes; Ish, a man of a noble spirit, to encounter all the powers of darkenesse; Geber, a strong man, stronger than hee in theq 1.139 Gospell, which first possessed the house. Behold the man, saith Pilat: but a man of sorrow, saith Esay: nay, a worme and no man, saith David: nay lesse resisting than a worme; for a worme if it bee trod upon will turne againe: but this man went like a lambe to the slaughter: or, if hee may rightly be termed a worme, certainely a silke-worme, spinning us a precious web of righteousnesse out of his owne bowels: yet this worme and no man is Ish, one of noble spirit; and Geber, a valiant man: yea, such an one as is Gods fellow.

My fellow. For in him the Godhead dwelleth bodily, and in him all the Saints are compleat: he is the brightnesse of his Fathers glory, and the en∣graven forme of his person.

—ipse paterni Pectoris effigies, lumen{que} a lumine vero.

Semper cum patre, semper de patre, semper in patre, semper apud pa∣trem, semper quod pater, saith Fulgentius: ex ipso, cum ipso, hoc quod ipse, saith Saint Austine: who being in the forme of God thought it notr 1.140 robberie to bee equall with God; and therefore God calleth him here his fellow. Such a one i•• became him to be, that was to encounter principalities, to come upon the strong man (whereby is meant the Divell) and binde him, and spoile his goods; to grapple with the great King of feare, Death; to say to hell and the grave, Effata; to swallow up the swallower of all things, to destroy destruction, and to lead captivitie captive, and to returne with glo∣ry from thence unde negant quenquam redire.

Againe, my fellow, yet a man; creator matris, creatus ex matre, saith Saint Austine: ipsum sanguinem quem pro matre obtulit, ante de san∣guine matris accepit, saith Emissenus. Hee that was the brightnesse of his Father, and such a brightnesse as no man could behold and live, hath

now a traverse drawne over his glorie: the word is made flesh, sepositâ non depositâ majestate, saith Emissenus: naturam suscipiendo nostram, non amittendo suam, saith Saint Austine: ad terrena descendit, & coe∣lestia non deseruit, hic affuit, & inde non defuit: and so be became Em∣manuel, God with us, perfect God, and perfect man: man to receive sup∣plications from man, God to deliver them to God: man to suffer for man, God to satisfie God. Apparuit medius (saith Saint Austine) in∣ter mortales peccatores, & immortalem justum mortalis justus; morta∣lis cum hominibus, justus cum Deo: ne vel in utroque similis longè es∣set à Deo, aut in utroque dissimilis longè esset ab hominibus. To con∣clude this point, Gods fellow to offer an infinite sacrifice for all mankinde, and a man that he might be himselfe the sacrifice killed by the sword which is now awaked to smite him.

1 Smite the Shepheard. Hachharogneh, hacke him, hew him, butcher him. Now are the reines let loose to all the powers of darkenesse, now is the sword flying about the Shepheards eares, now have they power to hurrie him from Annas to Caiaphas, from Caiaphas to Pilat, from Pilat to Herod, from Herod againe to Pilat, and so to Calvarie; and in every passage appears a sword that might cleave asunder a heart of Adamant: yet the Lord of hostes saith still

2 Smite him. Now hath Judas power to betray him, the Priests to con∣vent him, the standers by to buffet him, the officers to whip him, the people to deride him, Pilat to condemne him; and in every act appeares a sword that might cleave in sunder a heart of rocke: yet the Lord of hostes saith still

3 Smite him. Now the thornes have power to goare him, the whip to lash him, the nailes to fasten him, the speare to pierce him, the Crosse to extend him, the grave to swallow him; and in every one appeares a sword that might cleave in sunder a heart of steele: yet the Lord of hostes saith still

4 Smite him. Let no part bee free from torment; not his head from pricking, nor his face from spitting, nor his flesh from whipping, nor his pal∣lat from vinegar, nor his hands and feet from piercing, nor his heart from the speare: yet still the Lord of hostes saith

5 Smite him. The torment of his body was but the body of his torment, the soule of his torment was his soules torment. Now his soule is troubled, saith John; nay, exceeding sorrowfull, saith Marke; nay, heavie unto death, saith Matthew: all the streames of bloud that issued from him on the Crosse were nothing to his drops in the garden: those were forced with out∣ward violence, these were drained out with inward sorrow. Sure (saith one) he was neare some fornace that melted him. Here was a blow that if he had not beene Gods fellow would have strucke him downe to hell: yet the Lord of hostes saith

6 Smite him. The sense of paine is not so grievous as the want of com∣fort. Here all comfort is with-held; the people deride him, and preferre a murderer before him: of his owne people and servants, one betrayeth him, another denies him, all forsake him: all this is nothing in comparison. For friends are but earthly comforts, but that his Father from heaven should

forsake him, here is the sword that cleaveth his heart, and maketh up the full measure of the blow.

In the very heat of his passion hee tooke no notice of any other torment but this onely, that his God had forsaken him. It is wonderfull that never any Martyr brake forth into the like speech, notwithstanding all their ex∣quisite torments: but the reason is assigned by St. Austine, Martyres non eripuit, nunquid deseruit?

By this time I know you expect the fulnesse of the blow; vox faucibus hae∣ret, it is death, the ignominious death of the Crosse. Vexed he was before his death, tortured in his death, wounded after his death; hic salus pati∣tur, fortitudo infirmatur, vita moritur. Now the Angels stand amazed at the blow, the earth trembles, the stones are cleft, and the vaile of the Tem∣ple rends, and the people smite their breasts: now are blackes hung all a∣bout the galleries of heaven; the Sunne hath put on a darke vaile, inso∣much that a Philosopher, as farre from his hearse as from his faith, takes notice of this great Gods funerall. And to make up the companie of true mourners, the grave sendeth forth her dead, and corpse arise and enter in∣to the holy Citie: now is his hearse set without the gate, that they that are without, even dogs, may see him, and make songs of him; and lest any should be ignorant whose hearse it was, his title is set up in Hebrew, Greeke and Latine. O tell it not in Gath, publish it not in Askelon, lest the uncircumcised rejoyce to see the glory of Israel obscured: nunc, nunc vires exprime dolor, solitum flendi vincito morem. If it be true, that the Hebrewes have no word for eyes but what serves for springs, it seemeth that all the eyes the holy Lan∣guage speaketh of, should be like springs, wherewith they should bewaile him whom they have pierced: yet there is better use of this than to lament. O consider this and rejoyce; weepe for him, but rejoyce for your selves. When the glittering sword in the hand of the Lord was lift up, and his arme stretched out utterly to destroy you, this Shepheard steppeth in, and standeth betweene, and in his owne body receiveth the blow that was aimed at you. O consider you this, for whom the Shepheard hath suffered such things. First, acknowledge with reverence the singular justice of God, that could not be satisfied but with such a ransome. Secondly, acknowledge with de∣testation the hideousnesse of your sinnes, that deserved so great a ransome. Thirdly, acknowledge the uneffable love of this blessed shepheard that payd this great ransome.

On the other side, consider this and tremble, yee that forget God; yee have no interest in this Shepheards death: looke to your selves in time, antequam exeat ira apprehendite disciplinam, osculamini filium. The Shep∣heard is smiten, if you looke to it in time it may be for you; if not, a worse disaster remaineth for you than befell these sheepe: you shall be confounded, they were but scattered.

The sheepe shall be scattered. This Prophesie hath speciall relation to their temporall flight, but it extendeth also to their amazement and stagge∣ring at the heavinesse of the blow. They trusted that it had beene hee that should have redeemed Israel; but now through his blow they are fallen from their trust.

The Sunne labours in the eclipse, no ray appeares, hee cannot bee

discerned to be the Sonne of God, all candles were quite blowne out this night, unlesse it were, as Allensis affirmeth, that of Virgin waxe; and whether it had any light in it I cannot say, certainely the sword went through her heart too. But disperguntur tantum, non destruuntur oves, these sheepe shortly met a∣gaine, and suffered much with great constancie for their shepheard. Peter and Andrew were crucified, James beheaded, the other James brained with a Fullers club, all martyred save John; yet in all these deathes they were more than conquerours: sanguis Martyrum semen Evangelii, the bloud they spilt was as oyle to feed the lampes of the Church, or as dew to fatten her soyle. Let no man therefore be deterred at the mention of the Crosse; it is like the man in armour that appeared to Josuah, who seemed dreadfull at the first, but in the end proved a friend. O bone Jesu, ubicunque fueris, in praesepi, in horto, in cruce, in sepulchro, non curo, modo te inveniam; O sweet Jesu, wheresoever thou art, in the manger, in the garden, in the crosse, in the sepulchre, I care not what befalls me, so I may finde thee.

Thus have I presented unto you the gift which the first Speaker tende∣red to the Spouse of Christ, a border of gold, with studs of silver: no∣thing remaines but that I worke an embleme of the giver in his gift. Eve∣ry embleme consisteth of an image and a motto; the Image shall be Sul∣pitius, the motto Tullies testimonie of him in his booke De claris oratori∣bus. Maximè grandis, &, ut it a dicam, tragicus Orator; incitata & volubi∣lis, nec redundans tamen oratio; vox magna & suavis, gestus venustus; he was a loftie, and, if I may so speake, a tragicall Oratour; his speech was full and fluent, yet not redundant; his voyce great and sweet, his gesture comely.

THE SECOND BORDER: OR, THE RIGHTEOUS MAMMON.

The second border of gold, which the second Speaker offred to the Spouse, was wrought upon that text of Scripture, which we finde, 1 Tim. 6.17. Charge them that are rich in this world that they be not high-min∣ded, nor trust in uncertaine riches, but in the living God, who giveth us richly all things to enjoy.

Ver. 18. That they doe good, that they be rich in good workes, ready to distri∣bute,* 1.141 willing to communicate. And thus he put it on.

Right Honourable, Right Reverend, &c.

THose things which are most necessary in their use, are most dangerous in their miscarriage. And therefore nothing is more necessarie for a

Christian, than to be rectified in the managing of a prosperous estate, and to learne so to manage his happinesse here, that hee may be happier hereafter: which this text undertakes to teach, where Timothie is set as it were upon the Bench to give the charge: Charge. A charge, to whom? To the rich. Of what?

• 1 What they must avoyd:
  • 1 High-mindednesse; because their wealth is in this world.
  • 2 Trust in wealth; because their riches are uncertaine.
• 2 What they must endeavour and labour for:
  • 1 Confidence in God; because he is a living and liberall God.
  • 2 Beneficence to men; because by this they lay up to themselves a sure foundation.

Here, said the Preacher, is worke enough for my discourse and your pra∣ctice: I feare more than enough for my rehearsing. The God of heaven, who blessed it in his hands, blesse it now in mine, who have it but at the se∣cond hand.

Charge. Charge, Janus-like, hath a double aspect; the one that lookes up to Saint Paul, the other that lookes downe to Timothie, and from him to the rich. In the first there is Apostolicall superioritie, in the second Epi∣scopall power, and Evangelicall sufficiencie. For the first, charge thou, re∣ferres to, I charge thee, ver. 13. so Paul chargeth Timothie to charge the rich. The first foundation of the Church was layd in an inequalitie, and hath ever since so continued. There can be no harmonie where all the strings and voyces are of one tenour: hee that giveth the charge, if hee be not the chiefe of the Bench, yet hee is greater than the Jurie: the rich are commonly great: Nobility in the account of God is joyned with wealth. Curse not the King in thy thought, nor the rich in thy bed chamber, saith Solo∣mon. So Dives, at whose gates Lazarus lay, is by some (no meane ones) ghessed to be Herod, or some other King; and so are Jobs friends termed by the Seventie. Yea, the rich is not onely a little King among his neigh∣bours; but dives, quasi divus, as a pettie god to his underlings: yet Timothie hath authoritie to charge and command such rich. That foolish shaveling soared too high a pitch, when in his imperious Bull hee commanded the Angels: but wee may safely say all powers below the Angels are liable to our spirituall charge, and the power of the keyes which Christ hath gi∣ven us. But what now becommeth of them? that I may not say in some of our hands they are suffered to rust for want of use, in others, as the Pontifici∣ans, the wards are altered, so as they can neither open nor shut: Sure I am the power of them is lost in the hearts of many, they have secret picke∣lockes of their owne making, presumption and securitie; whereby they can open heaven gates, though double locked by our censures, and shut the gates of hell at pleasure, which their owne sinnes have opened wide to re∣ceive them. What use then is there of us but in our chaire? and there but

to be heard and seene? Even in this sense spectaculo facti sumus, we are to gaze on, and not to implie. Yet it was well noted by one, that the good father of the Prodigall, though he might himselfe have brought forth the prime robe, or have led his sonne into the wardrobe to take it, yet he com∣mands his servants to bring it forth, because hee would have his sonne to be beholden to his servants for his glorie. He that can save you without us, will not save you but by us.

Hitherto the power implyed in the charge: the sufficiencie followes. This E∣vangelicus must be Parangelicus: Like as the forerunner of Christ had a charge for all sorts, so hath Timothie in this epistle a charge for wives, for husbands, for Bishops, for Deacons, for Widowes, for Servants, and here for the rich. And I am perswaded that no Nation under heaven ever had more sufficient Timothies, to instruct all sorts of men in the wayes of salvation, than this our Land: so that what Jerome spake sometime of Britaine, is now most true, com∣paring it with Jerusalem as it had beene; De Hierosolymis & de Britannia e∣qualiter patet aula coelestis. For the Northren parts, since his sacred Majesty in his last journey (as if the Sun did out of compassion goe beyond his tropicke line to give heat to that climate) visited them, are better provided of Preachers, and maintenance for Preachers, and both Pastours and people professe them∣selves mutually blessed in each other, and blesse God and their King for their blessednesse. And as for the Southerne, when I behold them me thinkes I see the Firmament in a cleere night bespangled with goodly Starres of all magni∣tudes, that yeeld a pleasant diversity of light unto the earth; but above all, this Citie is rich in this spirituall provision. Other Cities may exceed you in the glory of outward structure, in the largenesse of extent, in the uniforme pro∣portion of streets, or ornaments of Temples: but your pulpits are past theirs; and if preaching can lift up Citizens to heaven, yee are not upon earth. Heare this, O yee Citizens, and bee not proud, but thankefull unto God.

I adde also to your Preachers, no vice more hatefull to God and man than ingratitude, no ingratitude more abominable than to parents, no pa∣rents ought to be dearer unto you than those who have begot you through the Gospell in Christ.

Charge them: But whom? The rich.

The rich. Who are rich? According to Moralitie and Christianity, they that have enough with content: so saith the Apostle, Godlinesse is great gaine, if a man be content with that which he hath. St. Jerome saith, vi∣ctus & vestitus divitiae Christianorum. According to the vulgar use of the word, they are rich who have more than is necessarie. Now there is a double necessitie, of nature, of estate: that is necessarie to nature, without which wee cannot live; that is necessarie to estate which is superfluous to nature, and that which were superfluous to nature, is not so much as necessary to estate: nature goes single, and beares little breadth; estate goes ever with a traine: the ne∣cessity of nature admits little difference, especially for quantity; the necessity of estate requires as many diversities, as there are several degrees of humane con∣ditions, and severall circumstances in those degrees. Thus understanding what is meant by the word, come we now to the matter. Man that came naked out of the womb of the earth, was even then so rich, that all things were his:

heaven was his roofe, or canopie, the earth his floore, the Sea his pond, the Sunne and Moone his torches, all creatures his vassals: and if he lost the ful∣nesse of this Lordship by being a slave to sinne, yet we have still dominium gratificum, as Gerson termeth it. In this sense every sonne of Abraham is heire of the world: but to make up the true reputation of wealth (for thus we may be, as having all things and possessing nothing) another right is required besides spirituall, which is a civill and humane right: wherein I doubt not but our learned Wickliffe, and Armacanus, and Gerson, have had much wrong, whilest they are accused to teach that men in these earthly things have no tenure but grace, no title but charitie; which questionlesse they intended in foro interiori, in the consistorie of God, not in the com∣mon pleas of men; in the court of conscience, not in the courts of Law. For it is certaine that besides this spirituall right there is a civill right in earth∣ly things: and the Scripture speaking secundum jus gentium, whereon the division of these earthly possessions is grounded, calleth some poore, some rich. The Apostle saith not, charge men that they be not rich, but, charge the rich that they be not high minded. The rich. In this one word, and as it were with one graspe, the Apostle crusheth the heads of two heresies, the ancient Apostolici, who denied the lawfulnesse of earthly proprieties; and our late Popish votaries, who place holinesse in want and povertie. Did these men never heare that the blessing of God maketh rich? that the wise mans wealth is his strong Citie? If Lazarus was poore, yet Abraham was rich: & pi∣um pauperem suscepit sinus divitis, in divitiis cupiditatem reprehendit, non facultatem, saith Austine. Bona est substantia si non sit peccatum in conscientia, substance doth well in the hand, if there be no evill in the heart. Let the rich take heed how he became so:* 1.142 that God which can allow you to be rich, will not allow you all wayes to your wealth: hee hath set up a gol∣den goale to which he allowes you all to runne, but you must keepe the beaten rode of honestie, justice, charitie and truth. If you will leave this path, and by crossing over a shorter cut through by-wayes of your owne, you may be rich with a vengeance. The heathen Poet Menander could observe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Solomon may seeme to translate, saying,* 1.143 Hee that makes haste to be rich shall not be innocent. It were envious and in∣finite to arraigne all sorts of fraud, usurie, and extortion, whereby many become oversoone rich: let me shut up all together in that fearefull sentence of Solomon, The gathering of treasures by a deceitfull tongue is a vanitie,* 1.144 tossed to and fro of them that seeke death; and the robberie of the wic∣ked shall destroy them. Search your chests, search your hearts, all yee that heare mee this day; and if any of you finde any of this adulterine gold among your heapes, away with it, as you love your selves away with it; else know that (as Chrysostome saith wittily) yee have locked up a theefe in your counting house, which will carry away all; and, if you looke not to it the sooner, your soule with it. Have a care of this yee that are rich

In the world. As Saint John distinguisheth betweene being in the Church, and of the Church, so St. Paul of rich in the world, and of the world. Those are the rich of the world which are worldlings in heart as well as in estate; those are rich in the world whose estate is below, though their hearts may be a∣bove: the rich of the world are in it, but the rich in the world are not necessarily

of it. If Timothie or St. Paul should have charged the rich of the world, he had charmed a deafe adder; yea perhaps, even with this charge, like a rusty or ill wrought piece, they had recoyled in his face with those Athenians, What will this babler say? To the other sort therefore, whose hearts are not in their bags, Timothies charge and my speech is directed. Let these heare, first, their condition; secondly, their duty: their condition, they are rich; but in this world. This clause serves,

1 For distinction. As St. Austine distinguisheth of pauper in animo, and pauper in sacculo, so may we of spirituall wealth, and secular, and worldly. This latter is valued by pieces of earth, and one mouthfull of earth maketh an end of all: that which the worldly man dotes and dreames of is but even Ne∣buchadnezzars Image, a composition of metall, and the foot of all is clay. Earthly men tread upon their felicitie, and yet have not the wit to contemne it, and to seeke a better, which is the spirituall wealth; the cabbinet whereof is the soule, and the treasure in it God himselfe. O happy resolution of that bles∣sed Father, Omnis mihi copia quae Deus meus non est, egestas est.

2 This serves for limitation. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as it is absolutely taken, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth eternity, but restrained with a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it is scarce a time; yet this is the utmost extent of worldly wealth, the short space of humane life. All our crownes, and soveraines, and pieces, and halfe pieces, and duckats, and double duckats are currant but to the brimme of the grave, there they cease: and wee justly laugh at the folly of those easterne Pagans, who put coyne into a dead mans hand for his provision in another world. What should we doe therefore, if we will be provident Travellers, but make over our mo∣ney here, to receive it by exchange in the world to come? It is our Saviours counsell, Make you friends of unrighteous mammon, &c. And as an an∣cient Father saith sweetly, If you will be wise Merchants, thriftie and happie Usurers, part with that which you cannot keepe, that you may gaine that which you cannot lose. Which that you may doe, hearken to the duties which God layes upon you: the first whereof is the remover of evill;

That you be not high minded. It is strange to see how this earthly drosse, which is of it selfe heavie, and therefore naturally sinkes downeward, should raise up the heart of man; yet it commonly carries a man up even to a double pitch of pride, one above others, the other above himselfe: above others in contempt, above himselfe in over-weening. The man with a gold ring (in Saint James) looketh to sit highest. And not to cast backe your eyes, doe we not see it thus in our times? If a man bee but worth a foote∣cloth, how big he looketh on the inferiour passengers? and if hee hath pur∣chased a little more land and title, you shall see it in his garbe: whatso∣ver he doth he is not as he was, nor as the Pharisee sayes, like other men: hee lookes upon vulgar men as if they were made to serve him, and should thinke themselves happie to be commanded by him: and if hee be crossed a little he swels like the Sea in a storme. Neither doth this pride raise a man more above others than above himselfe; and what wonder if hee will not know his poore neighbours, who hath forgot himselfe? As Saul was changed into another man presently upon his annoynting; so is it with them upon their advancement, now it may not be taken as it hath beene. Other

carriage, other fashions are fitter for them, their attire, fare, retinue, houses, furniture displease them, new must be had, together with coaches and lackies, and all the equipage of greatnesse. These things I dislike not simply, they are fit for those that are fit for them: charity is not strait-la∣ced, but yeelds much latitude to the lawfull use of things indifferent: but it is the heart that makes all these things evill, when it is puffed up with these windie vanities, and hath learned to borrow that part of the Divels speech, All these things are mine: and can say with him that was turned into a beast, Is not this great Babel which I have built? If there be here any of these empty bladders that are puffed up with the wind of conceit, give me leave to pricke them a little. And

First, let me tell them that they may have much, and be never the better. The chimney overlookes all the rest of the house; is it not for all that the ve∣ry basest piece of the building? The heathen man could observe, that God gives many a man wealth for the greater mischiefe; as the Israelites were rich in Quailes, but their sauce was such, that famine had beene better. Ha∣man was proud that he alone was called to the honour of Queene Hesters feast, this advancement raised him fiftie cubits higher to a stately gibbet. If your wealth be to any of you an occasion of falling, if your gold be turned into fet∣ters, it had beene better for you to have lived beggars.

Secondly, let me tell them that they are proud of that which is none of theirs. For Philo's observation is most true, That God onely by a propriety is stiled the possessour of heaven and earth by Melchizedech in his speech to Abraham: we are onely tenants, and that at the will of the Lord. Wee have but jus ad rem, not dominion in rem; a right onely of favour from the proprietarie and Lord in heaven, and that liable to account. Doe we not laugh at the Groome that is proud of his masters horse? Or some vaine Whifler that is proud of a borrowed chaine? So ridiculous are we to be puffed up with that whereof we must needs say with the poore man of the hatchet, Alas ma∣ster it is but borrowed. Therefore if God have laden any of you with these earthly riches, be you like unto the full eare of corne, hang downe your heads in true humilitie towards the earth, from which we came.

Hitherto of the high-mindednesse that followes wealth: now where our pride is, there will be our confidence; which is forbidden in the next place.

And trust not in uncertain riches. To trust in riches is to set our heart on them, to place our joy and contentment in them; in a word, to make them our best friend, our patron, our idoll, our God. This the true and jealous God will not abide, and yet nothing is more ordinarie. The rich mans wealth is his strong Citie, saith Solomon: and where should a man thinke himselfe safe but in his fort? Silver answereth to all, saith Solomon; that we grant, al∣though we would be loath it should answer to truth, to justice, to judgement: but yet mammon vants to conquer all, according to the old Greeke verse, fight with silverlances, and you cannot faile of victorie: to pacifie all,* 1.145 (for a gift in the bosome appeases wrath) to procure all secular offices, titles and dignities, I would I might not say claves altaria Christum. And let me tell you indeed what mammon can doe; He can unbarre the gates of hell to the un∣conscionable soule, and helpe his followers to damnation: this he can doe: but for other things, howsoever with us men the foolish silver-smithes may shout

out, Great is mammon of the worldlings; yet if wee weigh his power a∣right, we shall conclude of mammon as Paracelsus doth of the Divell, that he is a base and beggarly Spirit. For what I beseech you can he doe? Can he make a man honest, or wise, or healthy? Can he give a man to live more mer∣rily, feed more heartily, sleepe more quietly? Can he buy off the gout, cares, death, much lesse the paines of another world?a 1.146 Riches availe not in the day of wrath: if we leane upon this reed it shall breake, and runne into our hands. He that trusteth in riches shall fall, Prov. 11.28. Take heed therefore, as you love your soules, how you bestow your trust upon riches: you may use them, and serve your selves of them: yea, yee may enjoy them in a Christian moderation; God will allow it. That praise which the Jesuits Colledge in Gra∣nado gives of their Sanchez, that though he lived where they had a very sweet garden, yet he was never seene to touch a flower; and that he would rather die than eat salt, or pepper, or ought that might give rellish to his meat; like to that of some other Monkes, that they would not see the Sunne, nor shift their clothes, nor cleanse their teeth; carries in it more superstition and slaverie than wit or grace. Wherefore hath God made these creatures but for use? This niggardlinesse is injurious to the bounty of their Maker. We may use them, we may not trust in them: we may serve our selves of them, we may not serve them: we may enjoy them, we may not over joy in them. We must be so affected to our goods as Theodorick the good King of Aquitaine was with his play, in bonis jactibus tacet, in malis ridet, in neutris irascitur, in utrisque philosophatur. But if we will be making our wealth a rivall unto God, the jealousie of God shall burne like fire against us. Now as the disdainefull ri∣vall will be sure to cast reproaches upon his base competitor, so doth God upon riches, hee calleth them uncertaine, yea uncertaintie it selfe. Trust not in

Uncertaine riches. Were our wealth tied to our life it were uncertaine e∣nough: for what is that but a flower, a vapour, a tale, a shadow, a dreame of a shadow, a thought, a nothing? Yet our riches are more uncertaine than life it selfe: our life flies hastily away, but many times our riches have longer wings, and out flie it. It was a wittie observation of Basil, in Psal. 61. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. that wealth rowles along by a man like as a headie streame glides by the bankes: time will molder away the very banke it washeth, but the current stayes not for that, but speeds from one elbow of earth to another: so doth wealth, even whilest we stay it is gone. Our life is as the tree, our wealth is as the leaves or fruit; the tree stands still when the leaves are fallen. Yea, ma∣ny one is like the Pine tree, which, they say, if his barke be pulled off lasteth long, else it rots. If therefore life and wealth strive together whether is more uncertaine, wealth will sure carry it away. Job was yesterday the richest man in the East, to day he is so needy, that he is gone into a Proverbe, As poore as Job. Belisarius the great and famous Commander, to whom Rome owed her life twice at least, came to date obolum Belisario, give one halfe penny to Beli∣sarius. O miserable uncertainty of this earthly pelfe, that stands upon so ma∣ny hazzards, yea, that falls under them! who would trust it? who can dote upon it? what madnesse is it in those men which (as Menot sayes) like unto hunters, that kill an horse of price in the pursuit of an hare worth nothing, en∣danger, yea cast away their soules upon this worthlesse and fickle trash. Glasses

are pleasing vessels, yet because of their brittlenesse who esteemes them preci∣ous? nor flowers, though beautifull, because they are fading? No wise man bestowes much cost in painting mud walls: what meane we (my beloved) to spend our lives and hearts upon these perishing treasures? It was a wise me∣ditation of Nazianzen to his Asterius, that good is to no purpose, if it con∣tinue not: yea, there is no pleasant thing in the world, saith he, that hath so much joy in the welcome, as it hath sorrow in the farewell. Looke therefore upon these heapes, O yee wise hearted Citizens, with carelesse eyes, as those things whose parting is certaine, whose stay is uncertaine; and say with the worthie Father, By all my wealth, and glory, and greatnesse, this alone have I gained, that I had something to which I might preferre my Saviour; with whose words I conclude this point. Lay not up for your selves treasures on earth, where moth and rust doe corrupt, and theeves breake thorow and steale; but lay up for your selves treasure in heaven.

But trust in God. Man cannot be without a stay, and therefore the same breath that withdrawes one refuge from us, substitutes a better: even as a good Carpenter in stead of a rotten groundsill layes a sound. The same trust then must we give to God, which we must not give to riches him must we esteeme a∣bove all things, looke up to him in all things, depend upon him for all things. This is to trust in God, which the Psalmist in his sweet dittie saith is a good thing: good in respect of God; for our trust in him is one of the best pieces of his glorie: (Joseph holds Potiphars trust a great honour.) 2. For us; for what safety, what unspeakable comfort is therein trusting to God? Our Saviour in his farewell Sermon, John 16. perswading to confidence, saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a word signifying boldnesse: and what is there in all the world that can worke the heart to so comfortable and unconquerable resolution, as our reposall upon God? The Lord is my trust, whom then can I feare? They that put their trust in the Lord, are as mount Sion that cannot be moved. Oh cast your selves there∣fore into those almighty hands, seeke him in whom you shall finde true rest and happinesse, honour him with your substance that hath honoured you with it: trust not in riches, but trust in God. Riches are but for this world, the true God is Lord of the other; therefore trust in him: riches are uncertaine, the true God is Amen, ever like himselfe; ergo trust in him: riches are meere passive, they cannot bestow so much as themselves, much lesse ought besides themselves; the true God gives you all things to enjoy: riches are but a livelesse and senselesse metall, God is

The living God. Life is an ancient and usuall title of God; he for the most part sweares by it. When Moses asked his name, he described himselfe by I am: He is, he liveth; and nothing is, and nothing lives absolutely but he: all other things by participation from him. In all other things their life and they are two, but God is his owne life: and therefore (as Aquinas acutely disputeth against the Gentiles) must needs be eternall, because beeing cannot be severed from it self. Howbeit, not only the life he hath in himselfe, but the life which he giveth to his creatures, challengeth a part in this title. A glympse whereof the heathen had when they called Jupiter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Those creatures which have life we esteem beyond those that have it not, how noble soever other waies those things be. Ther∣fore he that hath the perfectest life must needs be the best. God therefore who is life it self, & fountain of all that life which is in the world, is most worthy of all: the

adoration, joy, love and confidence of our hearts, and the best improvement of that life which he hath given us. Trust therefore in the living God, not in riches; that is idolatrie, yea madnesse. What greater madnesse can there be than to bestow that life which we have from God, upon a creature that hath no life in it selfe, nor price but from men? Let me then perswade every soule that heares me this day as Jacob did his houshold; Put away the strange gods that are among you: or as St. Paul did his Lystrians; O turne away from these vanities to the living God, who gives us richly

All things to enjoy. Every word would require, not a severall houre, but a life to meditate upon; and the tongues, not of men, but of Angels to expresse it. God not onely hath all in himselfe, but he gives to us; and gives us not somewhat, but all things; and not a little of all, but richly: and all this not to looke on, but to enjoy. (Here the Preacher said it should content him to top the sheaves onely, because he could not stand to thresh them out: it shall content me with the Apostles to rub some few eares, because I cannot stand to top the sheaves) Whither can you turne your eyes to looke besides the bounty of God? If you looke upwards, his mercie reacheth to the heavens; if downewards, the earth is full of his goodnesse; and so is the broad sea: if you looke about you, what is it that he hath not given us? aire to breathe in, fire to warme us, water to coole us, cloathes to cover us, food to nourish us, fruits to refresh us, yea, delicates to please us, beasts to serve us, Angels to attend us, heaven to receive us, and (which is above all) his sonne to redeeme us. Lastly, if we looke into our selves, hath he not given us a soule rarely fur∣nished with the faculties of understanding, will, memorie and judgement? a body wonderfully accommodated to execute the charge of the soule? and an estate that yeelds due conveniencies for both? moreover, seasonable times, peace, competencie, if not plentie of all commodities, good lawes, religious, wise, just Governours, happie and flourishing dayes, and above all the liberty of the Gospell? More particularly, cast up your Bookes, O yee Citizens, and summe up your receits; I am deceived if he that hath least shall not confesse his obligation to be infinite. There are three things especially wherein yee are beyond others, and must acknowledge your selves deeper in the bookes of God than the rest of the world.

First, for your deliverance from that wofull judgement ef the Pestilence. O remember those sorrowfull times, when every moneth swept away thousands from among you, when a man could not set forth his foot but into the jawes of death, when piles of carcasses were carried to their pits, as dung to the fields, when it was crueltie in the sicke to admit visitation, and love was little better than murderous.

Secondly, for your wonderfull plentie of all provisions spirituall and bodi∣ly. Yee are like the Sea, all the Rivers of the land runne into you; nay, sea and land conspire to enrich you.

Thirdly, for the priviledge of your governement: your charters, as they are large and strong, so your forme of administration is excellent, and the ex∣ecution of justice exemplarie. For all these you have reason to aske with Da∣vid, Quid retribuam? and to trust in God who hath beene so gracious unto you. And thus from the duty we owe to God in our confidence, and his benefi∣cence to us, we descend to the beneficence which we owe to men, expressed in the

varietie of foure epithetes to one sense.

To doe good, to be rich in good workes, ready to distribute, willing to communicate: all is but beneficence. This heape of words shewes the ve∣hement intention of his desire of good workes, and the important necessitie of the performance; and the manner of this expression enforceth no lesse: Charge the rich, &c. Hearken then, yee rich men of the world, it is not left arbitrarie to you, that you may doe good if you will; but it is layd upon you as your charge and dutie: the same necessity there is of trusting in God, is of doing good to men.

Let me fling this stone at the brasen forehead of our Romish Adversaries, whom their shamelesse challenges of our religion, dare tell the world, that wee are all for faith, and that wee hold workes to salvation as a parenthesis to a sentence. Heaven and earth shall witnesse the injustice of this calumnia∣tion, and your consciences shall be our compurgatours this day, which shall te∣stifie to you, both now and on your death-bed, that wee have taught you there is no lesse necessitie of good workes, than if you should bee saved by them: and that though you cannot be saved by them, as the meritorious causes of your glory, yet that you cannot be saved without them, as the ne∣cessary effects of that grace which brings glory. Indeed we doe not hover o∣ver your expiring soules at your death beds, as Ravens over a carkasse; we doe not beg for a covent, nor fright you with Purgatorie, nor chaffer with you for that invisible treasure of the Church, whereof there is but one key keeper at Rome: but we tell you, that the making of friends with this Mammon of unrighteousnesse is the way to eternall habitations. They say of Cyrus, that he was wont to say, He layd up treasure for himselfe when hee made his friends rich: but we say to you, that you lay up treasures for your selves in heaven, whilest you make the poore your friends on earth. Hee shall never be Gods heire in heaven, who lendeth him nothing on earth. As the wittie Poet sayd of extreme tall men, that they were like Cypresse trees, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so may I say of a straithanded rich man: and these Cypresses are not for the Garden of Paradise. None shall be ever planted there but the fruitfull: and if the first Paradise had any trees in it onely for pleasure, I am sure the second, which is in the midst of the new Jerusa∣lem, shall have no tree that beares not twelve fruits; yea, whose very leaves are not beneficiall. Doe good therefore, O yee rich, and shew your wealth to be (not in having, but) in doing good: and so doe it, that wee may thanke you (not your death-bed) for it. Late beneficence is better than none, but so much as early beneficence is better than late. He that gives not till he dies, shewes that he would not give if he could keepe it. That which you give thus, you give it by your testament, I can scarce say you give it by your will. The good mans praise is dispersit, dedit, he disperses his goods, not he left them behinde him: and his distribution is seconded with the retribution of God, His righteousnesse endureth for ever, Psal. 112.9. Our Saviour tells us, that our good workes are our light: Let your light so shine, that men may see your good workes. Which of you lets his light goe behind him, and hath it not rather carried before him, that he may see which way it goes, and which way himselfe goes by it? Doe good therefore in your life, that you may have comfort in your death, and a crowne of life after death.

Here the Preacher filled up his border with the gifts of this Citie, as it were so many precious stones: in stead whereof, because I am not ap∣pointed to rehearse your deeds, but the Preachers Sermon, I will fill it up with the praises of the Speaker. His sentences were verè lineae aureae, (according to Junius his translation of my text) cum punctis argenteis; the latter whereof interlaced his whole discourse. It remaineth that as I have done in the former, so I worke the embleme of the giver in his gift. The Image shall be Marcus Callidius, the Motto or words the words of Tul∣lie, De claris Oratoribus. Orator non unus è multis, sed inter multos sin∣gularis; reconditas exquisitasque sententias mollis & perlucens vestiebat oratio. Nihil tam tenerum quam illius comprehensio verborum, quae ita pura erat, ut nihil liquidius; ita liberè fluebat, ut nusquam adhaeresceret; nullum nisi in loco positum, & tanquam emblemate vermiculato verbum structum videres: accedebat ordo rerum plenus artis, actio liberalis, totum{que} dicendi genus placidum & sanum.

THE THIRD BORDER: OR HORTUS DELI∣CIARUM.

The third border of gold, with studs of silver, which the third Spea∣ker offered to the Spouse, was wrought upon those texts, Gen. 2.15, 16, 17. And the Lord God tooke the man, and put him into the Garden of Eden to dresse it, and to keepe it. And the Lord God commanded the man, saying, Of every tree of the Garden thou mayest freely eate. But of the tree of the knowledge of good and evill, thou shalt not eat of it: for in the day that thou eatest thereof, thou shalt surely die. And thus he put it on.

THis Scripture containeth in it seven particulars: of which by Gods assistance in order.* 1.147

• 1 Who tooke: The Lord God.
• 2 Whom: The man Adam.
• 3 What he did with him: He placed him in Paradise.
• 4 To what end: To dresse and keepe it.
• 5 God his large permission to the man: To eat of all other trees.
• 6 His restraint from the tree of knowledge.
• 7 His punishment if he refraine it not: Thou shalt die the death.

* 1.148The Lord God, Jehovah, Elohim. In Jehovah note the Unitie, Elohim the Trinitie of persons. Jehovah signifieth that he is of himselfe, and giveth to all other to be: for he is, as Damascene teacheth, the beeing of them that be, the life of all that live. Elohim signifieth which ruleth and disposeth all.

Of this Almighty Maker and Disposer of all, the more wee speake, the more we have to speake; the more we thinke of him, the more wee finde him greater than our thoughts: and therefore with silence admiring that majesty, which neither tongue of men nor Angels can expresse, I passe to the second particular:

The Man. Man consisteth of a body and a soule:* 1.149 his body was made of the earth, his soule was inspired by God, not propagated by generation. The soule doth neither beget, nor is begotten, saith Chrysostome, but is infused by God, who is said by the Preacher to give the soule,a 1.150 The Spirit shall returne to God that gave it: and in this respect is called by the Author of the Epistle to the Hebrewes, Theb 1.151 Father of Spirits. Upon which words S^t. Jerome in∣ferreth, Ridendi sunt qui putant animas cum corporibus seri: and S^t. Austine refelleth that opinion by Adams words concerning Eve, This is bone of my bone and flesh of my flesh; (he saith not, soule of my soule.) In this part of man, man is said to be made according to Gods own Image, (for thec 1.152 Audi∣ans heresie, which attributed the corporall lineaments of man to God, is long agoe exploded) and that in a threefold respect:

1. In respect of the faculties of the soule;

• 1. Understanding.
• 2. Will.

2. In regard of the qualities of the soule;

• 1. Lightsome knowledge.
• 2. Perfect holinesse.

3. In regard of the rule that God gave him over all creatures. So St. Ba∣sil expoundeth those words, Let us make man after our image, adding, impe∣riale animal es O homo, quid servis affectibus? to whom Chrysostome, A∣thanasius, Aquinas, and all the Schoole-men assent. And let this suffice to bee spoken of the man: in the third place followeth

Put him into the Garden of Eden.* 1.153 Of this Garden two questions are dispu∣ted on by Divines:

• 1. Whether this Garden were a reall place in the earth.
• 2. Whether Paradise yet remaine.

To the first I answer, that questionlesse Paradise was a true and reall Garden, as S. Jerome and Chrysostome affirme against Origen. Origines sic allego∣rizat ut historiae tollit veritatem; non licet nobis ita nugari, & simpliciorum auribus imponere, dicendo nullum fuisse in terris hor tum, quem vocant Pa∣radisum: and Bellarmine proves it sufficiently against the fancy of Franciscus Georgius.

To the second I answer, That the place of the earth remaineth in sub∣stance, though it is not now a Paradise, or hortus deliciarum: for the beauty of it is gone. The curse of the whole earth, to beare thornes and thistles, is come upon it. As for the Paradise mentioned in Saintd 1.154 Luke, and in thee 1.155 A∣pocalypse, it was celestiall: and Saintf 1.156 Paul maketh it plaine, where having said hee was rapt up into the third heaven, by and by hee nameth the place, Paradise. Upon which words Saint Ambrose thus commenteth, Pa∣radisum intelligit coelestem, de quo Dominus dixit latroni, hodiè mecum

eris in Paradiso. You have heard where the Lord placed him: it remaineth that we enquire in the fourth place

* 1.157To dresse and keepe the garden. God had not yet cursed the earth, neither were the wholsome hearbes degenerated into weeds. Every plant and hearbe brought forth fruit according to their kind, & God that made them good, could have preserved them in that state of goodnesse: but man had need of some im∣ployment, and therefore God injoyned him to dresse this garden of pleasure in this place, to make use of his gifts, and by his reason and industry to modell it into some delightfull forme: yet was his labour without all pain, nay, it was full of pleasure. But why is it added, to keepe it? Surely (saith St. Austine) no in∣vading neighbour was feared to put him out of possession, nor thiefe to rob him of his choicest plants; but God would have him therefore to keepe it to himselfe, ne inde projiciatur. This is wittily inferred by him: but it seemes the naturall meaning of the place is this, that he should not onely dresse it, as at the first, but with continuall care keepe it. God would not have man idle, no not in Paradise. Thus briefly of his dressing and keeping: now we are to consider in the fift place

* 1.158That he might eat of every tree in the Garden. Behold Gods bounty: there was not onely the delicacy of all fruits, but variety; and Adam was not limited to some few, he might eat of every tree: neither was he for a short time to have enjoyed this, if he had harkened to the command of his Lord. For in the midst grew the tree of life, of which he might eat at his pleasure: the other trees (saith S.f 1.159 Austine) were given to him to satisfie his hunger and thirst, but this to give vigour to him, and keep him from infirmity, age, and death: yet this grant was not so generall, but that it had annexed unto it a restraint, which we are to con∣sider of in the sixt place:

* 1.160From the t••ee of knowledge. It was not so called (asg 1.161 Josephus dreamed) because it had a vertue in it to sharpen the understanding, that man might know God the better. (For it was as the other trees of the Garden, without sense or knowledge:) but it was intituled so in a double respect:

1. Because joyned to the commandement, it was an outward sign, shewing what was good, viz. what God commanded; and what was evill, viz. what God forbad.

2. In respect of the event. As the waters of Meribah or strife were so called, because Israel there contended: so was this tree called the tree of knowledge of good and evill, because hereby Adam knew experimentally what good there was in obeying, and what evill in disobeying; what good in innocency, and what evill in iniquity; what good within the bounds of Paradise, and what evill in the accursed world. St.h 1.162 Austine thus openeth the matter, Doe not touch this tree. Why? What is this tree? If it be good, why should I not touch it? If it be evill, what maketh it in Paradise? Doubtlesse it was good; why then may be not touch it? That father answereth sweetly, quia obedientem te volo, non contradi∣centem; serve, prius audi domini jussum, & tunc jubentis disce consilium. God, like a good Physician, shewed Adam what was hurtfull; Adam like an in∣temperate patient, would not refraine it.

* 1.163In the day that thou eatest thou shalt dye. The same day thou forsakest mee in thy disobedience, I will forsake thee in my justice: thou shalt dye, first, the death of the body, and after, the death of the soule, if thou beleeve not in the promised seed: and not thou onely in thy person, but all thy children

stand and fall in thee: they stand in thy obedience, and in thy disobedience they fall: and in the truth of this let all confesse to the glorie of God, Iniquum est ut bene sit desertori boni, it was sinne in Adam to forsake his Maker, it was justice in God to punish him that in this manner had forsaken him.

Thus much for the opening of the Text. Let us now apply it to this honoura∣ble assembly.

1 This Garden of Eden may well be compared to our mother the Church.

2 This man, to our spirituall and temporall Rulers.

3 This placing man in Paradise, to their calling, that is, of God.

4 This dressing and keeping it, to their labours in their charge.

5 The eating of every tree, to their reward.

6 Their restraint from the tree of knowledg, to that which is forbidden them.

7 This threatned death, to the punishment of all transgressours.

1 Touching our Church, and her resemblances to Paradise.

• 1 As Paradise was separated from other parts of the earth, so this Land: the Poet calleth us, Toto divisos orbe Britannos.
• 2 As Paradise was beautified with the lights of nature: so our Church with gifts of grace above nature.
• 3 As Paradise was beset with faire trees, that hare pleasant fruits: so our Church with many Pastours, whose lives are faire to behold, and the fruits of their lips sweet to taste.
• 4 In the midst of Paradise was the tree of life, in our Church Christ crucified: on whom whosoever feedeth by faith shall live for ever. So that what Jacob spake of the place where he was, may be sayd of our Church; This is no o∣ther than the house of God. For albeit there be many plants in this Gar∣den which the Lord hath not planted; many wild branches that need pru∣ning, many dead, not enlived by Christ, many poysonous weeds, many flowers faire in shew, but of a stinking savour; and no marvell: (for in the Arke there was a Cham, in Abrahams house an Ishmael, in Jacobs family a Reu∣ben, in Davids Court an Absalom, in the number of Christs Disciples a Ju¦das, nay, in heaven a Lucifer.) Yet sith our Church striveth to pluck up these weeds, and unsavourie or unfruitfull plants, and desires to be freed of them, it may truely be called the Garden of God. For as St.i 1.164 Austine saith, The Goats must feed with the sheepe till the chiefe shepheard come. Ille nobis imperavit congregationem, sibi reservavit separationem: ille da∣bit separare qui nescit errare.

2 Touching our Rulers and Governours resemblance to the man. Adam, whom God appointed Ruler over all the creatures, was furnished with gifts a∣greeable. God made greater lights to rule the day and night: so should they be great in wisdome, and great in goodness that are to enlighten others. I am not to flatter you, nor to reprove you: happy is that Church whose Rulers are so qualified.

3 Touching the comparison of Adams placing in Paradise with our calling.

• 1 I note, that God was not wooed with friendship, nor won with mony, nor swayed with affection, to place Adam in Paradise; but of his own voluntary motion he placed him there. Let us tread in the steps of our heavenly Father. Whenk 1.165 Cle∣ment the fift Bishop of Rome was importuned by his kindred, and offred mo∣ny to conferre a benefice upon an unworthy man, he answered, Nolo obtem∣perare sanguini, sed Deo: let us take on us the like resolution. For what

• an uncomely thing is it to set a leaden head upon a golden body? to make fooles rulers of wise men?
• 2 I note, that Adam did not ambitiously affect this place, nor by indirect means sought to winde himselfe into it; but God tooke him by the hand, and placed him there: but now I feare St. Jeromes speech is true of divers, Presbyte∣ratus humilitate despectâ festinamus episcopatum auro redimere.
• 3 I note, Adam was not created in Paradise, but by his maker placed in it. Let mee apply this to you the right worshipfull Governours of this Citie: You were not born, but brought by God to this rule and governement; though as clouds you soare aloft, yet were you but vapours drawne from the earth: it is God that hath lifted up your heads, as he raised David from the sheepefold, and Joseph from the dungeon. Wherefore in acknowledgment of your owne unworthinesse, and Gods goodnesse to you, say you withl 1.166 Jacob, With my staffe passed I over this Jordan. Say you with David,m 1.167 Quis ego sum? aut quae est cognatio mea? Ascribe the glory of your wealth and honour to God, kisse the blessed hand that hath lifted you up, and consider with me in the next place why God placed you here.

4 Touching Adams dressing and keeping Paradise, and your charge. St. Ambrose well observeth, that though Paradise needed no dressing, yet God would have Adam to dresse it, that his example might be a law to his posteri∣tie to dresse and keepe the place of their charges. It is not enough for you to be good men, ye must be good rulers. He that hath an office must attend upon his office: it is opus oneris, as well as opus honoris. Yee must not be like an∣tickes in great buildings, which seeme to beare much, but indeed sustaine no∣thing: neither must ye lay the whole burden upon other mens shoulders, sith the key of governement is layd on yours. Now in dressing the Garden, three duties are especially to be required:

• 1 To cast and modell the Garden into a comely forme: Of which I need to speake nothing. Your forme of governement may be a president to other Ci∣ties of this kingdome: strangers have written in praise of it.
• 2 To root up and cast out stinking weeds. Among which I would commend two to your speciall care;
  • 1 Papisme.
  • 2 Puritanisme.

I deny not but that it belongeth to the speciall care of our Bishops to plucke up these weeds: yet as Judas sayd to Simon, Helpe thou me in my lot, and I will helpe thee in thine; so ought both Spirituall and Temporall Gover∣nours joyne hands in rooting out these weeds.

1 Of Papisme. In the dayes of Jehosaphat that good King, it is recor∣ded, that the high places were not taken away, because the people did not set their heart to seeke the God of their Fathers. The Papists seeke to their God of Rome then 1.168 Pope, as the Canonists stile him, not to the God of heaven, nor the God of their Fathers. Did their Fore∣fathers in the Primitive Church equall traditions with Scripture? conse∣crate oratories to Saints? pray in an unknown tongue? mutilate the Sacra∣ment? adore the wafer, and call it their maker? did they sell indulgences to

free men from Purgatorie? Saint Peter taught us to bee subject too 1.169 every humane ordinance: St. Paul commandeth everyp 1.170 soule to be subject to the higher powers. The Primitive Christians inq 1.171 Ter∣tullians time, though they were cruelly persecuted by the heathen Em∣perours, and had power and strength enough to revenge themselves; yet they never lifted up their hands against any of those bloudy Tyrants. Heare their profession in Tertullian, Nos nec Nigriani, nec Cassiani sumus, we are no Nigrians, no Cassians, no Rebels, no Traitors; we fill all your Cities, Islands, Townes, yea, your Palace and Senate: What were we not able to doe, if it were not more agreeable to our Religion to be killed, than upon any pretence to kill? On the con∣trarie, the Papists teach that it is not onely lawfull, but a meritorious act, to lay hands upon the Lords annointed, if hee favour not their Idolatries and Superstitions; witnesse Cardinall Como his instructi¦ons to Parry, and Sixtus his oration in defence of the Jacobine that murdered Henrie the third. Had the Apostles preached this faith to the world, should they have converted the world? Was this the pra∣ctice of the Primitive Church? Is this Religion to make murder spi∣rituall resolution, to eate their God upon a bargaine of bloud? Can∣not God propagate his truth but by these wicked and damnable meanes? Origen writeth that some unskilfull Emperickes dealt with their Pati∣ents not to consult with learned Physicians, lest by them their igno∣rance should be descried: even so the leaders of Papists deale with them, they will not suffer them to heare our Sermons, or consult with our Divines, not for love to their followers, lest they should be insnared by us; but lest their falshood should be discovered.

2 Of Puritanisme. By Puritans the Preacher professed that hee un∣derstood not those who are usually branded with that name, but a sect of impure Catharists or Donatists, stiled The Brethren of the Separation, who refuse to partake with us in our Prayers and Sacra∣ments, whose God is their fancie, and Religion the dreame of their owne heart; who seeke to build a Babel of confusion among us: but the God of heaven confound their tongues. Was not the Church of Corinth more corrupted in Doctrine and Manners than they pretend ours to be? yet Saint Paul calleth it a Church. Doth not Christ call it his field where there grew many tares? Did not Christ suffer Judas, whom hee knew to bee a Theefe and a Traitour, to partake of the Sacra∣ment with his Disciples? Yet these pure Sectaries will none of our Communion, for that some uncleane persons presume to come thither. To whom wee answer as Saintr 1.172 Austine doth to Cresconius, These evills are displeasing to the good; wee forbid and restraine them what wee can, what wee cannot wee suffer: but wee doe not for the tares sake forsake the field, for the chaffe leave the floore of Christ, for the evill fish breake the net, for the Goats sake re∣fuse the fold of Christ. When Religion was partly corrupted, part∣ly contemned in Israel, and the Prophets cryed, Goe out from them, and touch no uncleane thing, did they then sever them∣selves from them? I finde no such thing (saith Saints 1.173 Austine)

yet doubtlesse they did themselves what they willed others to doe. Hoc ergo est exire ore non parcere, hoc immundum non tangere, vo∣luntate non consentire: liber in conspectu Dei est, cui nec Deus sua pec∣cata imputat quae non fecit, neque aliena quae non approbavit, ne{que} negli∣gentiam, quia non tacuit, ne{que} superbiam, quia ab unitate Ecclesiae non recessit.

3 To nourish the tender and feeble plants, that is, to shew mercy on them that are in need. When I call to minde your Almes-houses for the poore, your Hospitalls for the maimed, your houses of correction for idle persons; I can∣not but commend your care in this behalfe: this Citie may be a president for all other places: the Garden of Eden never smelt so sweet in the nostrils of Adam, as the remembrance of these your workes of mercy in the nostrils of Almighty God. Nunquam veterascet haec manus.t 1.174 Cast thy bread upon the waters, and after many dayes thou shalt finde it; but see thou cast the bread thou hast justly gotten: Quicquid enim (saith St. Gregory) ex scelere in Dei sacrificio affertur, non placat Dei iracundiam, sed irritat. Secondly, Cave ne rem pauperum non pauperibus tribuas, & liberalitas liberalitate pereat. Thirdly, give that thou intendest whilest thou livest. For thou knowest not how thy Will will be performed. Heare what St. Ba∣sil saith: When thou shalt have no name among the living, thou saist, I will be liberall: Is not this to say in effect, I would live alwaies, and en∣joy my substance? but if I die then I give: Wee may thanke thy death for thy bounty,* 1.175 not thee. Be not deceived, God would have a living (not a dead) sacrifice. Lastly, you must continue in good order the severall pla∣ces of your charge: the cursed earth will still bring forth weeds, wherewith your garden for want of care will be soone over-growne. Remember Saint Pauls cursum consummavi: non cepisse sed perfecisse virtutis est, nec in∣choantibus sed perseverantibus datur proemium. And so I fall upon my fift point.

5 Touching the reward. Yee shall not dresse Paradise in vaine, God will be unto you as unto Abraham, a buckler and exceeding great reward: he will build up your house, and blesse you in all your wayes; yea, he will give you to feed on the tree of life in the midst of the Paradise of God.

6 Touching the prohibition. Sith God is so bountifull to permit you to eat of all other trees, eate not of the tree of knowledge: you shall not be as Gods, though the Divell tell it you, nor gaine heaven by it, but lose Paradise. Naboth's vineyard, Uriah's wife, Achan's golden wedge, Belshazzar's quaffing bowles, Gehazi's bribes were forbidden fruit, sweet in the taste, but death in the stomacke.

7 Touching the punishment. Although corporall death seizeth not forth∣with upon offenders, yet the sentence is passed against them: the life of grace is departed from them, and except by repentance they seeke to have part in the first resurrection, they shall be cast into the lake of fire without redemption. To conclude all, let us that are desirous to walke with God, as our callings re∣quire, seeke to dresse and keepe the garden, our mother Church and Countrey: let us not make our selves like briars to scratch her, or thornes to pricke her, or weeds to annoy her; but as blessed plants let us beare plentifull fruits to com∣fort and nourish her.

Thus this Speaker, as if he had tasted of the tree of life, which, as Josephus writeth, prohibuit senium & mortem; this aged Paul discoursed unto you of the Garden of Eden in a flourishing stile: he, as the former two, presented the Spouse with a precious border, wherein I am now to work his embleme, consisting, as the former, of an Image and a Motto; the Image is Triarius, the Motto the words of Tullie, de claris Oratoribus. Me delectabat Triarii in illa aetate plena literatae senectutis oratio: quanta severitas in vultu? quan∣tum pondus in verbis? quam nihil non consideratum exibat ex ore? I was much taken with the learned oration of Triarius that ancient Oratour: what gravitie was in his countenance? what weight in his speech? how did he pon∣der every word that proceeded out of his mouth?

THE FOURTH BORDER: OR, THE SACRIFICE OF RIGHTEOUSNES.

The fourth border of gold, with studs of silver, which the fourth Speaker offred to the Spouse, was wrought upon that text, Psal. 4.5. Offer the sa∣crifice of righteousnesse, and put your trust in the Lord. And thus he put it on.

Right Honourable, &c.

GOd hath made us a feast of many dayes:* 1.176 that we be not unthankfull un∣to him, let us offer him a sacrifice, especially that which is prescribed in the words of my text. Wherein you have a double precept,

• 1 Of righteousnesse. Wherein observe
  • 1 The act, Offer.
  • 2 The matter, a sacrifice.
• 2 Of hope and confidence. Wherein observe
  • 1 The act, Trust.
  • 2 The object, in the Lord.

1 Of the act, Offer. To offer is to exhibit and shew forth such workes be∣fore God, as please him, and testifie his power and goodnesse; and we are sayd herein to offer unto him in regard of our intention herein to performe accepta∣ble service unto him, and our desire to glorifie him: not as if God received any things at our hands: for our goodnessea 1.177 reacheth not to him. If thou be righte∣ous it is nothing to him, what receiveth he at thine hand? Obsequio nostro non indiget Deus, sed nos illius indigemus imperio. And albeit the Scrip∣ture

attribute hands to God, yet it is to give, not to receive any thing from us. (O that our Demi-gods, Judges and Magistrates, had but such hands! O that they were like unto Artaxerxes Longimanus, not to take bribes, nor extort, but to reach justice!) What doth thec 1.178 Sun receive from the eye which it enlighteneth? or thed 1.179 fountain from the mouth which it refresheth and cooleth? or the anchor from the ship which it foundeth and establisheth? Notwithstanding, though God receive nothing from us, as any accession to his infinite perfection, and his sim∣plicity excludeth any addition thereunto; yet he requireth our sacrifices as his rent and fee, and we are continually to offer them unto him; and that in a three∣fold respect:

1 Of God.e 1.180 Cui omne altum inclinat, cui omnes debent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cui omne debemus quod sumus, quod possumus; from whom wef 1.181 receive all things.

2 In respect of our own condition, who are Gods workmanship, and therefore ought to be serviceable to him; his field, and therefore ought to beare fruit unto him, his royall Priests, and therefore ought to offer spirituall sacrifices unto him.

3 In respect of the benefit which redoundeth to us by these spirituall sacrifi∣ces. Cast up any thing towards heaven, it falls downe backe againe: even so if we send up the savour of good workes to heaven, it will distill downe againe like sweet waters upon our heads: as on the contrary, the sins of Sodome sent up a steame to heaven, which congealed in the aire, and turned into a storme of sulphur, and rained downe upon their heads. To offer unto God, what is it else than to scatter seed on earth, that we may receive fruit in heaven? to open our laps and bosome, that Gods treasure may fall into it? to lay the sure foundati∣on of a building not made with hands? to stoope and kneele downe before God, that he may put upon us a Crowne of glorie, as Noblemen when they receive a Coronet from the King? Herein note the difference between those things which are offered to God, and those that are offered to the world: those that are offered to God are preserved, and returned backe upon us; but those things that are of∣fered to the world perish themselves, and destroy us; as a talent of lead sinkes it selfe, and drownes him on whom it is cast. Pereat ergo mundi lucrum, ne fi∣at animae damnum. There was never heard of such a bankrupt as the world, which breaketh every weeke, nay, every day, and undoeth thousands: it useth the worldling asg 1.182 Vespasian did his catchpole officers, who, when they had filled themselves with rapines and spoyles, picked some occasions to squieze them like spunges, and crush out all that they had gathered, and draw them drie.

[Use.] 1 Whence we may learne how wise and happy they were, who have beene be∣nefactors to Hospitalls, Colledges, and the like places; who, whilest they lived, offered sacrifices of righteousnesse to God. For their gifts are doubly restored unto them in a name among men; so long as one stone shall lie upon another in these buildings, their praise shall be read: secondly, in an immarcessible crown in heaven. As on the contrary, you may discover their folly, who offered all their wealth and meanes to the world, to pride, to lust, to riot: whose reward is va∣nity whilest they live, rottennesse when they die, shame and confusion when they arise.

2 This may serve to stirre us up to exhibite willingly our offerings to God. Of∣fer of your selves; God loveth a chearefull giver. How chearfully doth the husbandman goe out to sow his seed? yet after he hath sown it, it is subject to ma∣ny casualties. How easily doe fruitfull trees part with their ripe fruit? A full

and frontie eare sheds of himselfe; but on the contrary, a withered and blasted eare, crush it and beat it never so much, it will yeeld nothing but chaffe and dust: a perfect embleme of a greedy griper, a sordid churle; hammer him how you will, straine him, squieze him, thump him, yet you shall get nothing from him but that which is sordid and illiberall, like himselfe.

3 This may serve to reprove those qui non afferunt, sed auferunt, that are so farre from offering unto God, that they take away from him, either his glorie and worship, as the Papists and all Idolaters doe; or his tithes and oblations, as our sacrilegious harpies; of whom we may truly say, Nihil tam sacrum quod non inveniat sacrilegum. But let these Church-robbers remember that they swallow a golden hooke which shalbe raked out of their bellies, as Job speaketh. Some part offerings between God and Mammon, as S. Austin speaketh of Cain, Sua Deo, sibi seipsum dedit. In sum, there is a threefold abuse in things offered to God:

1 Extreme niggardnesse andh 1.183 deceit, which God accurseth.

2 Bribery and corruption in ordering & disposing of things offered unto God, in conferring Benefices upon Church-men, or bestowing places in Hospitals; not upon the fittest for such offices and places, but such as by their purse can make best friends.

3 Diversion of things consecrated unto God, to maintaine lust and pride. A lamentable thing that Hospitals erected for the maintenance of the poore, should not be free from oppression: one Bell-wether carrieth away all the wooll and the fat, and rangeth whither he pleaseth, when the poore Bedesman is kept to his mathematicall line, a small pittance God wot, a penny a weeke, or a morsell of bread a day. Thus much of our first observation.

2 The second observation from the act is, that the word in the originall sig∣nifieth mactando offerre, to offer as it were by slaughter; which intimateth that we must use a kind of violence to our selves in the performances of these duties. For we have many lusts and affections in us, as envie, contention, pride, cove∣tousnesse, which are more clamorous than any beggars, and like horse-leaches sucke out all our estate and meanes: besides, we have many worldly occasions; the belly craves, the backe craves, yea, and braves it too, the wife claimes, yea, and exclaimes, children aske, and friends challenge a great part; that even in an ample state little or nothing remaines for God: so that unlesse a man put a sacrificing knife to the throat of his concupiscence, and cut the wind-pipe of his worldly desires, and bind himselfe as it were with cords to the hornes of the Al∣tar, the flesh and the world will devoure all, and nothing will be left for cha∣rity to bestow, but a few scraps cast into the almes-basket.

The sacrifices of righteousnesse. In these words I note foure particulars:

• 1 Rem, Sacrifice.
• 2 Numerum, Sacrifices.
• 3 Qualitatem, of righteousnesse.
• 4 Effectum, and trust in the Lord.

Rem, Sacrific••. Sacrificium (asi 1.184 Austine defines it) est omne opus bo∣num quod agitur ut sanctâ societate inhaereamus Deo, relatum ad illum fi∣nem boni quo veraciter beati esse possimus. Sacrifices are either,

• 1 Legall: and these of three sorts,
  • 1 Burnt-offerings.
  • 2 Sinne-offerings.
  • 3 Peace-offerings.

• 2 Evangelicall: and these may be divided, as the schooles speake, into
  • ...1 Sacrificium redemptionis, seu universalis sanctificationis.
  • ...2 Sacrificia specialis sanctificationis.

For the Legall, they were umbrae futurorum; viz.

1 Of Christs sacrifice. In which respect Nazianzen calleth them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; St.k 1.185 Austine termeth them praedicamenta unius veri sacrificii: and St. Cyril saith, Parturiebant veritatem sacrificii.

2 Of the spirituall sacrifice of Christians, that is, holy offices of Religion and charity. So saith St.l 1.186 Austine, Quaecun{que} in mysterio tabernaculi & de sacri∣ficiis leguntur, ad Dei & proximi dilectionem referuntur: and Justin Martyr, Figurae eorum quae vel praedestinati ad Christum, vel Christus ipse gesturus erat. Now as the shadow vanisheth in the presence of the body, so these after Christs oblation upon the Crosse, Tunc (asm 1.187 Tertullian speaketh elegantly) compendi∣atum est Novum Testamentum, & legis laciniosis operibus expeditum: As those that cast metals, saithn 1.188 Cyril of Alexandria, first make a mold, after the fashion of the bell, vessell, or image which they cast; but after the metall hath run, and the vessell is cast, or the work finished, they lay aside their mold of earth: so after the worke of our redemption was finished, the types and molds of the law were cast away. This Origen after his maner expresseth by an excellent allegory: Til Isaac was born & weaned, Hagar & Ishmael remained in Abrahams house, but afterwards they were turned out of doors: so til Christ the true Isaac was born and weaned, the bondwoman & her son, the Old Testament and types therof, remai∣ned in the Church: but after his birth and ascension they were for ever cashiered.

For Evangelicall sacrifices, they are of two sorts:

• 1 The prime and soveraigne.
• 2 Subordinate and secundarie.

1 The prime and soveraign is of Christ himselfe, who offered his body for our redemption, and by his bloud entred into the holy place: of which St. Austine ex∣cellently noteth, Unum manebat cum illo cui offerebat, unum se fecit iis pro quibus offerebat, unus ipse erat qui offerebat & offerebatur.

2 Subordinate sacrifice: to this are referred

1 The sacrifice of commemoration, or the commemoration of Christs bloody sacrifice in the Sacrament of our Lords supper,o 1.189 quo opimitate dominici corpo∣ris vescimur, & anima de Deo saginatur, which in this respectp 1.190 Chrysostome calleth coeleste, simul{que} venerandum sacrificium; and Irenaeus, novi testamen∣ti novam oblationem.

2 The workes of charity, which are calledq 1.191 sacrifices; and we must still offer them, if we beleeve Tertullian; Spiritualibus modo hostiis litandum Deo: andr 1.192 Cyril, Crasso ministerio relicto mentalis fragrantiâ oblationis. And these we are to offer the rather, because we are eased of the burden of the other. The diffe∣rence between us and those under the law is not in the duty of offering, but in the kind of sacrifice:s 1.193 oblationes hic, oblationes illic. Quippe cum jam nona ser∣vis sed a liberis offerantur,t 1.194 omnes justi sacerdotalem habent ordinem: not to distribute the mysteries of salvation, but to offer spirituall sacrifices to God.

2 Numerum, Sacrifices in the plurall number: plurall in specie and in indi∣viduo. For we are to offer divers kinds of sacrifices, and we are often to offer them. There are ordinary sacrifices and extraordinary, morning and evening; sacrifices of the soule, and sacrifices of the body; internall and externall; where∣unto

St.u 1.195 Cyril applyeth that description of Solomons Queene, Psal. 45. All glorious within, in inward devotion, & in a vesture embroidered with gold, in respect of her outward oblations. It is not enough to offer to God inward sacrifices, we must offer also outward. First, because God requireth them. Se∣condly, because we receive from him outward blessings. Thirdly, because we sin in outward things, and therefore ought to seek tot 1.196 pacifie and appease his wrath by our outward sacrifices. Of these there are divers kinds: I will note three.

1. Of almes and charitable deeds, whereunto theu 1.197 Apostle exhorteth:x 1.198 Of these three the greatest is charity: haec est Regina virtutum, saith S. Chry∣sostome; it is as the purple robe which in ancient time was proper to Princes. If thou seest this purple robe of charity upon any, say certainly he is the child of God, he is an heire of the kingdome of heaven.

2. Of mortification, whereunto they 1.199 Apostle exhorteth. Hereby we expresse thez 1.200 dying of the Lord Jesu in our bodies;

• 1. By temperance in our diet, which is not more salubrious to the body, than healthfull to the soule.
• 2. By fasting, which without doubt is an act tending to religion, and helping it. For so wee read,a 1.201 Anna served God with fasting and prayer: and Christ promiseth ab 1.202 reward unto it; and the Fathers generally make fasting and almes-deeds the two wings, carrying our prayers to heaven.
• 3. By Christian modesty in apparell, habit and deportment: cura corporis, in∣curia animae. The pride and luxury of this age in this kind exhausteth mens estates, and eats up all their holy oblations. What shall I speake of our pla∣stered faced Jezebels, who are worse than those Idols which we have cast out of our Churches? Those are but dead Idols, these are living, and rank them∣selves with our gravest Matrons: all bounds of modesty are broken, and markes of honesty confounded.

3. Of obedience, whereunto thec 1.203 Apostle exhorteth. If obedience bee better than sacrifice, the sacrifice of obedience must needs be the best sacrifice. Yet so hath the Divell blinded many, that they place the greatest Religion in disobedi∣ence. God accepted not Corah his sacrifice, because he sacrificed in schisme: nor will hee of their outward religious acts, who stand in opposition to the Churches authority. Government is as necessary in the Church as in the Commonwealth.

3. Qualitatem sacrificiorum, sacrifices of righteousnesse, that is, sacrifices rightly offered. Chrysostome sheweth the maner; the sanctified will (saith he) is the altar, charity the fire, the sword of the Spirit the knife, the hand faith.

4. Effectum, the effect of these sacrifices. As good works partake in the name, so have they the effect and vertue of sacrifices. In a good construction they may be said to appease Gods wrath, and to procure unto us spirituall and temporall blessings: they may be said to appease Gods wrath three wayes;

1. By taking away the fuell thereof, viz. sins. For as light expelleth darkness, so the sacrifice of righteousnesse expelleth impiety and iniquity, which provoke Gods wrath.

2. By brightning the Image of God in us, and making it more conspicuous: this 〈…〉〈…〉 enflame Gods love to us in his beloved Christ Jesus. Certainly as 〈◊〉〈◊〉 ••••aments & jewels make a Spouse more amiable in the eies of her hus∣•• 〈◊〉〈◊〉 good works, when their imperfections are covered with the robes of 〈◊〉〈◊〉 righteousnes, make the soule more amiable in the sight of God and men.

3. By making us capable of a greater measure of Gods love and favour. For though they are no way meritorious causes of Gods blessings spirituall or tem∣porall, yet are they as precious dispositions and conditions in the subject: and as these appease Gods wrath, so they may bee said to impetrate of God spirituall and temporall blessings.

In this argument this grave and learned Divine expatiated, alledging ma∣ny remarkable passages out of the ancient Fathers: namely, out of Saint Chrysostome, in Heb. hom. 33. Talibus sacrificiis placatur Deus: S. Ambrose de penit. l. 2. c. 4. Qui agit poenitentiam non solum diluere lachrymis debet pec∣catum suum, sed etiam emendatioribus factis operire, & tegere delicta superi∣ora, ut non ei imputetur peccatum: Gelas. cont. Pelag. concil. Tom. 2. Tam ju∣gi supplicatione, quam eleemosynis, caeterisque bonis actionibus expiandum est peccatum: August. ep. 54. Misericordiae operibus expiatur peccatum: Ful∣gent. ep. 2. Agnoscamus opera bona locum orationis habere apud Deum: Hilar. in Matth. can. 4. Charitas errorum nostrorum ad Deum ambitiosa est patro∣na: Tertull. de patient. c. 13. Mortificatio aures Christi aperit, severitatem dispergit, clementiam illicit: Greg. moral. 9. c. 14. Verba nostra ad Deum sunt opera quae exhibemus: Et in Psal. 7. poenit. Quid est manibus Deum ex∣quirere, nisi sanctis operibus invocare Salvatorem? Cyp. ep. 8. Admoneo re∣ligiosam solicitudinem vestram ut ad placandum atque exorandum Domi∣num, non voce solâ, sed & jejuniis & lachrymis, & omni genere deprecationis ingemiscamus: Chrysost. 2. Cor. hom. 20. Spiritum vocas non verbis, sed fa∣ctis opus clamat, & fit sacrificium.

And now that I have set before you the gift of the fourth Speaker, viz. a border of gold with studs of silver; it remaineth that I work in it, as in the three former, his embleme, consisting of an Image and a Motto: the Image is Cotta, the Motto the words of Cicero, de claris Oratoribus: Inve∣niebat acutè Cotta, dicebat purè, nihil erat in ejus oratione nisi siccum & sanum. Cotta his invention was a∣cute, his elocution was pure, and there was nothing in his Sermon which was not solid and sound.

THE REHEARSERS CONCLUSION, OR THE FASTENING THE BORDERS TO THE SPOUSE HER NECKE AND BREAST.

PLinya 1.204 writeth of an Eccho sounding from the Tombe of Metella,* 1.205 which repeated the same sentence five severall times: this five-fold Eccho I am now become in your eares, eandem sententiam quinquies regerens, rehearsing now my Text five times, foure in repetition and appli∣cation to the foure Preachers, and now the fifth time in the conclusion and application to my selfe. Vary the translation as you please, yet the colla∣tion will still hold; if you stand to the last, and reade the words, wee will make thee borders of gold with studs of silver, the collation is already made: for the foure borders are the foure methodicall discourses, beautified with variety of art and learning, which I have imperfectly rendered; and nothing remaineth, but that (as it were) with a silke string or ribbon I gather the rowes of pearle, and all the borders of gold together (which before I tooke off, that we might more particularly view them) and fasten them all to the Spouse her neck & breast by drawing towards an end, and pressing close my exhortation to the heart of this great assembly. If you follow learned Juni∣us his translation, Faciemus tibi aureas lineas cum punctis argenteis, you may be pleased to interpret the foure lines of gold drawne at length, to bee the foure Texts handled and unfolded at large by the Preachers: and the puncta argentea, or the points of silver, speciall notes of observation upon them, placed as points or prickes in a line, some in the beginning, some in the mid∣dle, and some in the end. The points beginning and continuing wee have already passed, and are now come to puncta terminantia, the closing points; or rather period and full poin of all. But if you preferre the Seventies tran∣slation before either, and will have the Text rendred thus, Faciemus tibi similitudines auri cum punctis argenteis, Wee will make thee similitudes or re∣semblances of gold with points of silver; my application shall bee in the words of Origen, Nos tibi aurea ornamenta facere non possumus, non tam divites sumus ut Sponsus, qui aureum tibi monile largietur; nos similitudines auri faciemus. And indeed what are the imperfect notes which I have im∣parted to you, but similitudines, obscure resemblances of those borders of gold I spake but now of? In which respect, as when Marcellus in his Page∣ant brought in golden Statues or Images of the Cities hee had taken, and

afterwards Fabius brought in the same carved in wood; Chrysippus said wit∣tily, Has illarum thecas esse; so it may bee truly said, that the Sermons which I have repeated were but illorum thecae, covers, or at the best tables and indexes of theirs: the blame whereof lyeth not wholly upon the bro∣ken vessell of my memory, or my noters: for though the vessell be sound, and set direct under the spouts mouth, it is not possible▪ but that some drops should fall besides, and others be blowne away with the winde. The heavenly doctrine of the Preachers powred downe in great abundance like great showers of raine from heaven, they themselves were as golden spouts, at whose mouth though I set my pitchers as close and steady as I could, yet many silver drops went besides them; notwithstanding you see they are full and runne over. Take you yet another similitude, that you may have simi∣litudines, according to the letter of my Text, as the Seventy reade it. The foure Sermons were like foure Garlands crowning the Spouse of Christ, out of which I have culled some of the chiefest flowers; and howsoever in the plucking of them and sorting them many leaves are shattered, and some flowers lost, yet there are more left than can bee contained within the hand∣full of the time allotted. Wherefore now I will leave gathering, and fall to making up my Posie, winding up all the flowers orationis meae filo, with the remainder of the thrid of my discourse upon the Text.

We will make thee borders of gold with studs of silver. As out of the bran∣ches of trees there shoot first buds, then blossomes, and last of all fruit; so out of Texts of Scripture, which are [ 1] branches of the tree of life, issueth first the literall sense, which because it groweth immediatly out of the barke and stocke of the letter, resembleth the [ 2] bud: and then the spirituall, which because it is most pleasant and beautifull to the eye of the soule, may bee likened to the [ 3] blossome: and thirdly the morall sense, which because it is most fruitfull, and immediatly profitable for our instruction, may be termed the fruit. To illustrate this by the words of my Text, or rather the words of my Text by it. The literall sense is of Solomon his Queen, richly decked; the spirituall is of Christ his Church, rarely furnished; the morall is of sa∣cred vowes religiously to be performed. You see

• 1 The bud of the literall,
• 2 The blossome of the spirituall,
• 3 The fruit of the morall sense.

But herein you are to observe a remarkable difference between the tree of life and other trees: for their buds are but a degree to the blossomes, and the blossomes to their fruit, neither bud nor blossome beare fruit; but in the tree of life both the bud, which I compared to the literall, and the blos∣some, which I called the spirituall, and the fruit, which I termed the morall, beare severall and distinct fruits. For instance, the bud yeelds this fruit, That it is lawfull for noble and honourable women, especially Kings wives & daugh∣ters, to weare rich attire and costly ornaments. The blossome yeelds this fruit, That as Gods goodnesse hath abounded to the Church under the Gospel, so all Christians ought to abound in love and thankfulnesse to him. Lastly, the morall sense, which I termed the fruit, yeeldeth over and above this fruit,

That what the friends of the Spouse here promise, all godly pastors and people ought to performe, that is, these out of the riches of their learning, they out of their worldly wealth ought to adorne and beautifie the Church, and in diffe∣rent kindes make for the Spouse of Christ borders of gold with studs of silver.

To gather first the fruit of the bud, or literall sense. If costly apparrell and precious attire were an abomination to the Lord; if cloth of gold and silver, and borders of pearle and precious stones were as great a deformity to the minde as they are an ornament to the body, the Scripture would not set outb 1.206 Rebecca in bracelets and abiliments of gold, norc 1.207 Ezekiel in the person of God upbraid the Synagogue as he doth: I decked thee with ornaments, and I put bracelets upon thine hands, and a chaine on thy necke, and I put a jewell on thy fore-head, and eare-rings in thine eares,* 1.208 and a beautifull crowne upon thy head; thus wast thou decked with gold and silver, and thy raiment was of fine linnen and silke: nor Solomon described hisd 1.209 Queene in a vesture of gold of Ophir: neither the Prophete 1.210 Esay have compared the Spouse of Christ clothed with the garments of salvation, and covered with the robes of righteousnesse, to a Bride adorned with jewells. And therefore howsoever Saintf 1.211 Paul, and Saintg 1.212 Peter forbid women to aray themselves with gold, or pearles, or costly aray: and Sainth 1.213 Cyprian is yet severer against costly apparrell, saying, Nullarum ferè pretiosior cultus est, quàm quarum pudor vilis est: and, Serico & purpurâ indutae Christum induere non possunt, auro & margaritis, & monilibus ornatae ornamenta pectoris perdiderunt (which I spare to English in favour of that sexe): yet, as I conceive, the holy A∣postles & the devout Father in these & the like wholsome and necessary ad∣monitions, condemne not simply Gods servants for the use, but rather pro∣phane persons for the abuse of these beautifull creatures of God; they seek to abase the pride of the heart, not abate the price of these merchandizes. They taxe, and that most justly, three vices too common in these luxuri∣ous times,

• 1 Vanity in the garish forme of apparrell.
• 2 Excesse in the costly matter or stuffe.
• 3 Indecency and immodesty in both, or either.

Or they speake comparatively, that women should not so much desire toi 1.214 adorne their out-side with resplendent pearles, as their inward parts with jewells of vertue and grace.

We have gathered the fruit of the bud: come we now to the blossome, that is, the beautifull allegory or spirituall sense; which containeth in it a gracious promise made to the Church, either of larger bounds and limits, likened to the borders of gold, or of a greater measure of knowledge in holy Scriptures, quae sensibus aureae sunt eloquii nitore argenteae,* 1.215 or abundance of the gifts of the spirit, which no otherwise adorne the Church with their variety, than a golden chaine or border wrought about with studs or specks of silver. Now if God hath made good these his promises to us, shall we make frustrate our holy vowes to him? the better he hath been to us, the worse shall we prove to him? hath hee made more of us than any Nation upon the earth, and shall we make lesse of him? No, the more we have re∣ceived at his hands, the more let us lift up our hearts and hands unto him, or

else for our unthankfulnesse hee will take the chaines and borders of gold from our Church, and put them on some other, that will more thankfully accept them. O let us resemble these resemblances in my Text, the bor∣ders of gold with studs of silver, which, as they receive lustre from the Sunne-beames, so they gild them, and reflect them backe with clearer light, and greater heat. Sacriledge hath already picked out, and plucked a∣way many Oe's and Spangles of silver from our Church, Heresie begins to corrupt her gold, God grant for our ungratitude and security in time we lose not both.

I will close up your stomacke, and my discourse, with the fruits of the morall sense of this Text. For the tree of life herein resembleth the Per∣sian Pomecitrine, which (as Theophrastus and Pliny write) Simul frondescit, florescit, & fructificat; at the same time hath buds, blossomes, and fruits on it: and which is more strange in this than in that, each of these beare their severall fruits. You have tasted the fruits of the bud or literall sense, and of the blossome and spirituall; let us now plucke the fruits of the mo∣rall.

Wee. Who speak here? The three persons, say three of our prime late Di∣vines, Junius, Mercer and Whitaker: nay rather, saith Rosetus out of Ori∣gen and Jerome, the friends of the Bride, or her companions. For this Song is a kind of divine Pastorall, or Marriage play, consisting of divers acts and scenes; or a sacred Dialogue with many interlocutory passages. First, the Bride comes in and saith, Let him kisse mee with the kisses of his lips: then the Bridegroome, I have compared thee, O my love, to a troupe of horses in Pharaoh's chariots; thy cheekes are comely with rowes of stones, and thy necke with chaines. After which words he withdraweth himselfe, and sitteth at his repast, Ver. 12. and leaveth the Bride with her companions, as it were alone on the Stage; who thus speake to her, Wee will make thee, &c. The words in the originall being indifferent to either Interpretation, I will rather be an Electicke, than a Criticke, chuse out of both, than censure ei∣ther. Admitting then the friends of the Bride to parley with her, what say they? We will. Which we? we of the Clergy, or you of the Laity? We of the Clergy, saith Aquinas, Rupertus,k 1.216 Sanctius, and Isidorus Hispalen∣sis. For by the borders of gold are meant the holy Scriptures, which shine in∣wardly with the gold of spirituall senses, and outwardly with the silver of hea∣venly elocution. Nay, rather yee of the Laity, will others say: for we of the Clergy may say truly with Peter, Aurum & argentum non habemus, wee have no gold to make borders of, nor silver to make studs of. If it be law∣full for mee to interpose my sentence, I would say questionlesse both: for both are retainers to this Queene, both are friends and servants of this Spouse, bothy owe homage unto her, both must offer unto her gold, silver, and precious stones: we out of the treasury of our knowledge, you of your wealth and substance. Our borders of gold are methodicall and elaborate Sermons and Treatises; yours are charitable deeds: wee make the Spouse borders of gold by sacred collections out of Scripture; you by liberall col∣lections, according to Scripture: we by setting forth learned works tending to devotion; you by shewing forth noble works of bounty & magnificency, proceeding from devotion, first of our workes, and then of yours.

1 First, I observe it is said we will make thee borders, in the plurall num∣ber, not a border of gold, with studs of silver, in the singular. It is not sufficient to make the Spouse one border, be it never so rich; we must make her many borders. Christ his threefold pasce injoyneth at least a double diligence in preaching:l 1.217 pasce after pasce teacheth us that we must draw line upon line, urge precept upon precept, lay linke upon linke, and joyne pearle to pearle, to make the Spouse a border. Peradventure you will say better one excellent Sermon than many meane and ordinary, Nardi parvus onyx eliciet vini cadum: one border of true pearle is more worth than a thousand of glasse or sophisticate stones; one picture drawne with true and rich colours stands in more than many slubbered over with sleight wash colours. I grant it; and it were to be wished that they who preach seldomer did it alwayes more accurately, that the defect in the number might be supplied in the weight of their Sermons: but certainely experience shew∣eth, that the water corrupteth in the conduits, that are so stopt that they either runne not at all, or but sparingly: and that the golden spouts which adorne the Temple, and run more frequently and fully, yeeld the sweetest and most wholesome water: and St.m 1.218 Basil observes the like of Wells, that they grow the better the more water is drawne out of them. Howsoever, considering the dulnesse of hearing, and meane capacity of the ordinary hearer, and brittlenesse of memorie in all, I wish those that are of most e∣minent gifts to dispense the mysteries of salvation more frequently than they usually doe, under pretence of more accurate preparation: because it is most true whichn 1.219 Cato said in his defence for distributing pieces of silver amongst his souldiers, whereas other Captaines bestowed gold on them: Melius est ut plures argentum quam pauci aurum referant, it is better that many should beare away silver than a few onely gold; or to clothe my al∣legorie with the words of my text, that many, if not all, receive from them studs of silver, than a few, or perhaps some one, a border of gold.

2 Secondly, I observe that it is here said borders of gold: the matter of the borders or chaines must be gold, the matter of our Sermons must be the pure word of God, which is compared in Scripture to the puresto 1.220 gold. If any man speake (saith St. Peter) let him speake as the Oracles of God: not Popish legends, not scholasticall subtleties, not morall essayes, no nor sen∣tences of holy Fathers, as the ground-worke of their building; but as but∣tresses or ornaments onely. For asp 1.221 Origen rightly inferreth, Sicut om∣ne aurum quod fuit extra templum non est sanctificatum, ita omnis sensus qui reperitur extra divinam Scripturam, etsi admirabilis, non est sanctus; as no gold without the Temple was sanctified, so no sense or sentence is ho∣ly, though it seeme never so admirable, if it bee without the Scripture, that is, neither expressed therein, nor deduced by good consequence from thence.

3 Thirdly, I observe that it is said borders of gold, with studs of silver: this gold must be wrought into borders, our observations and meditations upon Scripture must be digested into order; and they may be illustrated also with varietie of humane learning, and choyce observations and senten∣ces of other eminent writers, as it were studs of silver: such as we finde not onely in St. Jeromes epistles, and St. Austines bookes of the Citie of

God, and Eusebius his tractates De praeparatione, & demonstratione Evange∣lii, and Clemens Alexandrinus his Stromata; but also in the divinely inspi∣red writings of St. Paul.

4 Fourthly, I observe that it is said borders of gold, with studs or spangs of silver, not borders of gold and silver, much lesse borders of silver, with studs of gold: the borders of gold were not made to set out the studs of sil∣ver, but contrariwise, the studs of silver to beautifie and illustrate the bor∣ders of gold. We must not apply divinity to art, but art to divinity, lest we deservedly incurre the censure of St.q 1.222 Basil upon some preachers in his dayes, They preach art and wit, and not Christ crucified. We must not make our Scripture texts serve to vent our secular learning, but contrari∣wise, modestly, and moderately use secular learning to explicate andr 1.223 illu∣strate texts of Scripture: sentences of Fathers, and other Authors, may be scattered in Sermons, as spangs of silver about the Spouse her border, the border must not be made of them. A faires 1.224 jewell in the hat, or pendants at the eare, or a chaine of gold or strings of pearle about the necke, become the parts well: but to bee all hung about with foure hundred distinct jewels as Lollia Paulina was, and not onely to bore the eares with rings, but also to dig holes in the cheekes, chinne and lips, and there sticke pretious stones after the manner of thet 1.225 Peruvians, were vaine folly, if not madnesse. I have done with our taske, I come now to yours.

Although it properly appertaines to our skilfull Bezaleels and Aholiabs to make borders and chaines for the Spouse, yet you are to contribute at least to the making of them: it is your duty to bring into her wardrobe jewels of gold, and jewels of silver, and jewels of raiment. It is not enough to love God with your strength, you must honour him also with your sub∣stance. It is not onely required that you communicate with your Pastors in the Word and Sacraments, but also that you communicate to him that tea∣chethu 1.226 in all good things: you have not well acquitted you of your devotion when you have given Christ your eares, you must farther give eare-rings to his Spouse: it will not excuse you to write Christ his words in the palmes of your hands, if you make not bracelets for her armes: you have not done all when you have bowed your necke to his yoake, you must far∣ther decke her necke with chaines: there is something more required of you than to put on the Lord Jesus, you must cloathe his Queene in a vesture of gold. Where can you better bestow your wealth than upon the Church which receiveth of you glasse, but returneth you pearle; receiveth from you carnall things, returneth to you spirituall; receiveth from you com∣mon bread, returneth to you sacramentall; receiveth from you covers of shame, returneth to you robes of glorie: in a word, receiveth from you earthly trash, returneth to you heavenly treasure? When God commanded the people to bringx 1.227 offerings to the Lord, they brought them in so freely, that there needed a Proclamation to restraine their bounty. And Livie repor∣teth of the Romans, that when the Tribunes complained that they wanted gold in the treasurie to offer to Apollo, the Matrons of Rome plucked off their bracelets, chaines and rings, and gave them unto the Priests to sup∣ply that defect. And who knoweth not that our Forefathers in the dayes of ignorance placed all Religion in a manner in building religious Houses, and

setting them forth most gorgeously? O let not the Jewes exceed us Chri∣stians, let not Heresie, Idolatry and Superstition out-strip true Religion in sacred bounty. If their devotion needed bridles, let not ours need spurres: If they built Temples upon the ruines of private families, let not us build private houses upon the ruine of Temples: If they turned the Instruments of luxury into ornaments of piety, let not us turne ornaments of piety into instruments of luxury. As nothing is better given than to God, so nothing is worse taken than from his Church. Will God, thinke you, enrich them, who spoyle him? will he build their houses, who pull downe his? will he increase their store, who robbe his wardrobe? will hee clothe them with his long white robe, who strip his Spouse of her attire and comely orna∣ments? Nay rather, as Aeneas, though before he had purposed with him∣selfe to spare the life of Turnus, yet when hee espyed Pallas girdle about him,

Ety 1.228 notis fulserunt cingula bullis.

he changed his minde, and turned the point of his sword to his heart, say∣ing,

Tun' hinc spoliis indute meorum eripiêre mihi?

so our blessed Redeemer, when hee seeth his Priests garments upon sacrile∣gious persons, and the chaines and borders of his dearest Spouse upon their minions neckes, will say,

Tun' hinc spoliis indute meorum eripiêre mihi?

shalt thou escape judgement, who hast robb'd mee thy Judge? shall I spare thee, whom I finde with mine owne goods about thee? shalt thou get out of my hands, who quaffest like Belshazzar in the bowles of my Sanctuary, and bravest it in my Spouse attire?

Now, as the speciall operations of the soule reflect upon themselves; and, as definition defines, and division divides, and order digesteth, so also repe∣tition may and ought to repeat it selfe. For the close of all then I will reca∣pitulate my recapitulation, and rehearse my selfe, as I have done the foure Preachers.

Of this parcell of Scripture, Faciemus, &c. I have made a threefold ex∣plication, and likewise a threefold application; the first explication was of the rich attire of Solomons Queene; the second of the glorious types of the Jewish Church under the Law; the third of the rich endowments, large borders, and flourishing estate of the Church under the Gospel. My appli∣cation was first to the Clergy; secondly, to the Laity; thirdly, to this present exercise. The friends that here promise to adorne the Spouse with rich bor∣ders, I compared to the foure Preachers, their Sermons to the foure bor∣ders, both in respect of the matter and the forme: their matter was Scrip∣ture doctrine, like pure gold; their forme exquisite art beautifying their Scripture doctrine with variety of humane learning, and sentences of the ancient Fathers, like spangles or studs of silver. In the borders of Solomons

Queene, there was the representation of a Dove, whence they are called Torim, whichz 1.229 some translate Turtures aureas; and their preaching was not in the inticing words of mans wisedome, but in the evidence of the spirit, which descended in the likenesse of a Dove. The borders were joyned to∣gether, and in their Sermons there was good coherence: for whereas there are two parts of Divinity,

• 1. The first de Dei beneficiis erga homines.
• 2. The second de officiis hominis erga Deum.

The former were handled in the two former Sermons, and the later in the two later.

The benefits of God are either

• 1. Spirituall, as Redemption, of which the first dis∣coursed.
• 2. Or Temporall, as the wealth of the world, of which the second.

The duties of man to God are either

1. Proper to certaine men in regard of their speciall place or calling, as Magistrates or Ministers, of which the third.

2. Common to all Christians, as to offer sacrifices of righteousnesse to God, of which the fourth.

The first, as a Herald, proclaimed hostility, Awake, O sword, &c.

The second, as a Steward of a Court, gave the charge, Charge the rich, &c.

The third, as a Judge, pronounced a dreadfull sentence, In the day thou eatest thou shalt dye the death.

The fourth, as a Prophet, gave holy counsell and heavenly advice, Of∣fer, &c. That we may be free from, and out of the danger of the blow of the first, and the charge of the second, and sentence of the third, wee must follow the advice of the fourth. All foure may bee likened to foure buil∣ders,

The first fitted and laid the corner stone.

The second built a house, whose foundation was laid in humility, Charge the rich that they be not high minded: The walls raised up in hope, to lay hold on eternall life: The roofe was covered with charity, that they bee rich in good workes.

The third beautified it with a garden of pleasure, and hee fenced it with the Discipline of the Church, as it were with a strong wall.

The fourth built an Altar to offer sacrifice.

The first made according to the last Translation borders of gold: his spe∣ciall grace was in the order and composition.

The second, according to Junius his version, Lineas aureas, golden lines: his grace was in frequent sentences and golden lines.

The third, according to the Seventies interpretation, made Similitudines aureas, golden similitudes, comparing our Church to Paradise.

The fourth (as Brightman rendreth the words) made turtures aureas, gol¦den turtles, gilding over, if I may so speak, our spirituall offrings with a ric•• discourse of his owne. Pliny* 1.230 writeth of the Opall stone, that it represen¦ted the colours of divers precious stones; by name the Ruby or Carbun∣cle, the Amethyst, the Emrald, and the Margarite or Pearle. In like manner I have represented unto you in this Rehearsall the beautifull colours of di∣vers precious stones: in the first the colour of the Ruby; for he discoursed of the bloudy passion of Christ. In the second the purple colour of the Ame∣thyst; for hee treated of riches and purple robes, and the equipage of ho∣nour. In the third the green colour of the Emrald; for hee described the green and flourishing garden of Eden. In the fourth, the cleare or white co∣lour of the Chrystall or Pearle; for hee illustrated unto us the sacrifices of righteousnesse, which are called white, in opposition to the red and bloudy sacrifices of the Law. The Opall representeth the colours of the above∣named precious stones, incredibili mysturâ lucentes, shining by an incredible misture: a glimpse whereof you may have in this briefe concatenation of them all. God hath given us his Sonne the man, that is, his fellow, to be sacrificed for us, as the first taught; and with him hath given us all things richly to enjoy, as the second sh••wed: not only all things for necessity and profit, but even for lawfull delight and contentment, placing us as it were in Paradise, as the third declared. Let us therefore offer unto him the sa∣crifice of righteousnesse, as the fourth exhorted. Yee whom God hath enriched with store of learning, open your treasures, and say to the Spouse of Christ, out of these we will make thee borders of gold with studs of silver. Yee of Gods people, whom hee hath blessed with worldly wealth, open your treasures, and say to the Spouse of Christ, out of these wee will make thee borders of gold with studs of silver: and then bee yee assured, God will open the treasures of his bounty, and the three persons in Trinity will say, We will make you borders of gold with studs of silver; and not onely borders for your breasts, and chaines for your neckes, but also eare-rings for your eares, and bracelets for your hands, and frontlets for your faces, and a crown for your heads: wee will enrich you with invaluable jewels of grace here, and an incorruptible crowne of glory hereafter.

So be it heavenly Father, for the merits of thy Sonne, by the powerfull operation of the Holy Spirit.

To whom, &c.

THE ANGEL OF THYATIRA ENDITED. A Sermon preached at the Crosse, Anno 1614. THE XXXIII. SERMON.

REVEL. 2.18, 19, 20.

And to the Angel of the Church in Thyatira, write, These things, saith the Son of God, who hath his eyes like unto a flame of fire, and his feet like fine brasse:

19. I know thy workes, and charity, and service, and faith, and thy patience, and thy workes, and the last to be more than the first.

20. Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth her selfe a Prophetesse, to teach and se∣duce my servants to commit fornication, and to eate things sacrificed unto Idols.

Right Honourable, &c.

* 1.231IF the seven golden Candlestickes which Saint John saw, were illustrious types and glorious emblemes of all succeeding Christian Churches, as many learned Commentatours upon this mysterious prophesie con∣ceive, and the seven Letters written to the seven Chur∣ches of Asia immediatly represented by them, as well appertaine to us in the autumne, for whom, as to those prime-roses that appeared in the spring of Christian piety and religion, to whom they were directed: wee may without scruple seize on this indorsed to the Angel of the Church of Thyatira, breake open the seales, and peruse the contents thereof, which seem better to sort with the present state of our Church, than of any that at this day beares the name of Christian.

Wherefore I make bold to unfold it, and altering a word only in the super∣scription, thus I reade and expound it in your eares, and pray God to seale it up in your hearts.

To the Angel that is Guardian, Centinell, or chiefe Watchman of the Church of England, thus writeth the Sonne of God by eternall generation, who hath eyes like a flame of fire to enlighten the darkest corners of the heart, and discover the most hidden thoughts: and his feet like fine brasse, most pure, that can tread upon none but holy ground.

I know thy workes to be many, and thy love to be entire, and thy service to be faithfull, and thy faith to be sound, and thy patience to bee invinci∣ble, and thy workes, and the last to be more than the first. The faire and mag∣nificent Colledges lately founded, and Churches sumptuously repaired, and Libraries rarely furnished, and Schooles richly endowed, and Stu∣dents in the Universities liberally maintained, and the poore in Hospitals charitably relieved, are standing testimonies and living evidences thereof: Notwithstanding I have a few things against thee, that thou sufferest the woman that sitteth upon seven hils, the mother of harlots, and abominations of the earth, Jezabel of Rome, which calleth her selfe a Prophetesse, and Mi∣stresse of all Prophets and Prophetesses, by Priests and Jesuites to teach and deceive my servants, to make them commit spirituall fornication, and freely communicate with Idolaters; and I gave her space to repent, sixty yeers at least, that she might not complain that I began with violent & ex∣treme courses, and launced her wounds whilest they were greene; but all this while she hath not repented of her Superstitions and abominable Idola∣tries: therefore I will lay it heavie upon her, I will send plague after plague, and heape sorrow upon sorrow, and adde affliction to affliction; and if all will not serve, I will poure out the dregges of my red wine on her, and quench the fire of my wrath with her stained bloud. I will kill her children with death, and all the Churches shall know that I am hee that searcheth deep into the wounds of the heart and reines, and discover filthi∣nesse & corruption in the inward parts; and I will give unto every one accor∣ding to his workes; but unto you I say, and to the rest in great Britaine, as many as have not this doctrine of the Romish Jezabel, and which have not knowne the depths of Sathan her mysteries of iniquity, I will put upon you no other burden of Lawes or Canons but that which you have already: Hold fast till I come to judgement.

In this Letter observe we

• 1. The superscription mysterious, Ver. 18.
• 2. The contents various, presenting to our religious thoughts
  • 1. A sweet insinuation, Ver. 19.
  • 2. A sharpe reprehension, Ver. 20, 21.
  • 3. A fearfull commination, Ver. 22, 23.
  • 4. A comfortable conclusion, Ver. 24.

In the superscription wee have an admirable description of the glorified body of our Redeemer, which shineth more brightly than a flame of fire, or the finest metall glowing in the furnace: Secondly, an eminent title attri∣buted to the Bishop or Super-intendent of the Church in Thyatira: The Angel.

To the Angel in Thyatira, saith the Sonne of God, who hath eyes like a flame of fire, toa 1.232 inlighten the godly, and burne up the ungodly: and feet like brasse, to support his Church, and bruise the enemies thereof, I know thy workes, proceeding from thy love, and thy love testified by thy service, and thy service approved by thy faith, and thy faith tryed by thy patience; and that the silver springs of thy bounty have more overflowed at the last, than at the first. Thus farre the sweet insinuation, which afterwards falls into a sharpe reprehension, like as the sweet riverb 1.233 Hypanis into the bitter fountaine Exampeus. Notwithstanding I have an action against thee, that thou sufferest the filthy Strumpet Jezebel to corrupt the bodies and soules of my servants, by permitting corporall fornication to them, and committing spirituall with them, whose judgement sleepeth not, no not in her bed, but even there shall surprise her. For behold, I will cast her into a bed: where she hath cast her selfe in wantonnesse, I will cast her in great weaknesse, and will make her bed of pleasure a racke to torment her: Ubi peccavit punietur, where she swilled in her stolne waters that rellished so sweet in her mouth, shee shall take downe her bitter potion; Ubi oblectamentum ibi tormentum. Of which plagues of Jezebel, when God shall open the vials mouth: at this time I purpose to gather some few observations from the two former bran∣ches of this Scripture; but to insist wholly upon the third: in the explica∣tion whereof, when I have proved by invincible arguments that Jezebel is not to be tolerated; in the application I will demonstrate that the Pseudo-catholike Romane Church, otherwise called the Whore of Babylon, is Jeze∣bel, or worse, if worse may bee: as God shall assist mee with his Spirit, and endue mee with power from above, for which I beseech you all to joyn with mee in prayer.

O most gracious God, &c.

And to the Angel of the Church in Thyatira, write, &c. The Naturalists observe, that the thickest and best hony is that which is squeezed last out of the combe: and usually the daintiest dish is served in at the last course; and Musicians reserve the sweetest straine for their close: and Rhetoricians take speciall care of their peroration. The last speech of a dying friend leaves a deep impression in our hearts; and art, imitating nature, holdeth out the last note of the dying sound in the organ or voice: which considera∣tion should stirre up our religious thoughts and affections to entertain with greatest alacrity and singular respect the admonitions and prophecies deli∣vered in this booke, as being the last words of our Lords last will and testa∣ment,d 1.234 and the last breath as it were of the Spirit of God. If that of the Poet be true, that the beames of thec 1.235 Sunne shine most pleasantly at his setting, how pleasant and deare ought the light of this Propheticall booke be unto us, which is the last irradiation and glissoning of the Sunne of righteousnesse? In it discerne we may

• 1. Counsels, chapt. 2.3.
• 2. Predictions of the state of the Church.
  • 1. Militant, from the 4^th to the 21.
  • 2. Triumphant, from the 21. to the end.

The manner of delivery of both to Saint John, was by speciall revelati∣on; which you will better conceive, if you be pleased to take notice of the meanes, whereby all knowledge divine and humane is conveighed into the soule. As all water ariseth either from Springs below, or falleth from the Clouds above; so all knowledge is either gathered from the creatures by naturall reason, grounded upon experience, or immediately descendeth from the Father of lights, and is attained unto by supernaturall illumination.

Supernaturall illumination is either

• 1. By ordinary inspiration, common to all the Pen-men of the ho∣ly Ghost, who wrote the dictates of the Spirit, and were so as∣sisted by him, that they could not set downe any thing amisse.
• 2. By extraordinary revelation; which may be either
  • 1. Of things past, whereof there remaine no records, mo∣numents, or memorialls to furnish the writer of them: such was the story of Genesis before the Floud, where∣of Moses could bee no otherwise infallibly enformed, than by Gods revealing them unto him.
  • 2. Of things to come, which is properly termed prophe∣cy; and this may be either
    • 1. By instinct, when men or women fore-tell things to come, not knowing the certainty, or being ful∣ly perswaded of the things themselves.
    • 2. Per raptum, or ravishing of Spirit, when they fore-tell such things, whereof they are infallibly assured, either
      • 1. By voice, as Moses was.
      • 2. By dreame, as Daniel.
      • 3. By vision, as Esay, Ezekiel, Zechary, and o∣ther Prophets.

By instinct I am easily induced to beleeve, that many, especially before their death, may fore-tell many things that come to passe shortly after; and I deny not but some also may per raptum, as I am perswaded John Hus did before his martyrdome in those words, which are stampt in the coyne of those dayes yet to be seen: Centum revolutis annis respondebitis Deo & mihi, after a hundred yeeres you shall bee called to an accompt for these things: about which time they were openly challenged for them by Martin

Luther, and other zealous Reformers. Yet are wee not to build our Chri∣stian faith upon any prophesies, save those only which holy men have set downe in Scripture, as they were guided by the holy Ghost. Among which this is to bee ranked, which Saint John received not from man or Angel, but frome 1.236 Jesus Christ; not per instinctum, but per raptum, as himselfe testifi∣eth: I John, which also am your brother and companion in tribulation, and in the kingdome and patience of Jesus Christ, was in the Isle of Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the spirit on the Lords day, and heard behind mee a great voice as of a Trumpet. Note wee herein, that Saint John received this revelation in his exile or banishment, to teach us, that Gods servants may be banished out of their native soyle, and the Court of Princes, but not out of the Catholicke Church, or the presence of God. Secondly, Saint John received this prophesie as he was in the spirit, to intimate unto us, that this booke is of a spirituall interpre∣tation. Thirdly, he received it on the Lords day, to lesson us, that God most blesseth our meditations on this day; and that they must bee at peace with him, and free from worldly cares and businesse, who expect revelati∣ons from him.

For the title of the booke of Apocalypse, or Revelation, it is taken either from the manner whereby it came to Saint John before mentioned, or from the matter herein contained, which is mysticall, hidden, and for the most part of things future, very obscure before the event and issue manifest them, not from Saint Johns manner of expressing them: for that for the most part is very intricate. For, as Plato sometimes spake of an obscure example, Exemplum, O hospes, eget exemplo, You had need to illustrate your example by another example; so of all the bookes in Scripture the booke of Revelation most needs a revelation and cleare exposition: in which, as Saint Jerome hath observed, Quot verba, tot Sacramenta, there are neere as many mysteries and figures, and aenigmaticall expressions, as words: for this is the booke spoken of in this booke,f 1.237 sealed with seven seales, answerable to the seven letters enclosed in it, directed to the seven Churches of Asia, to Ephesus, Smyrna, Sardis, Pergamus, Philadelphia, Laodicea, and Thya∣tira, which names are as it were a small table and short draught of the linea∣ments of these Churches. As Irenaeus his peaceable temper, and Lactan∣tius his milkie veine, and Eusebius his piety, and Chrysostomes golden mouth; and contrariwise Jacobs subtilty, and Edoms cruelty, and Nabals folly, and Seneca his end,* 1.238 and Protesilaus his destiny were written in their names:

g 1.239Protesilae tibi nomen sic fata dedêre, victima quod Troiae prima futurus eras.

so the speciall and most noted vertues and vices in these Churches may bee read by the learned in the Greeke tongue in their names. I dare not affirme, that the holy Ghost either imposed or made choice of these names, to inti∣mate any such thing; especially, because these names were given to these Cities, before they gave their names to Christ. Neither doe we reade, that these names at the first were put upon these Townes by men endued with a Propheticall spirit; but by their Heathen Founders or Governours: yet is

the correspondency between these names, and the condition of these Churches at the time when Saint John, as Christ his amanuensis, wrote these letters to them, very remarkable: and they may serve the learned as places in artificiall memory, to fixe the character of these Churches in them.

1. By the name Ephesus, so termed, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying remis∣sion or slacking, they may bee put in minde of slacking or back-sliding, wherewith the Spirit upbraideth this Church,h 1.240 Thou hast left thy first love: remember whence thou art fallen, and repent.

2. By the name Smyrna, signifying lacrymam myrrhae, the dropping or teares of myrrhe, they may be put in mind of thei 1.241 cup of teares, which this Angel was to drinke: Yee shall have great tribulation for ten dayes.

3. By the name Pergamus, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying be∣yond, or out of the bounds of marriage, they may be put in mind of the Ni∣colaitans abounding in this Church, who were great abusers ofk 1.242 marriage: Thou hast them that hold the doctrine of the Nicolaitans, which thing I hate.

4. By the name Sardis, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying fleshly, they may be put in minde of many in this Church that werel 1.243 fleshly given: for, as we reade, This Angel had but a few names which had not defiled their garments.

5. By the name Philadelphia, signifying brotherly love, they may bee put in minde of this vertue, whose proper worke it is, to cover multitude of sinnes; which because it was eminent in many of this Church, the Spirit covereth all her infirmities, and rebuketh her openly for nothing; but con∣trariwise commendeth her, and promiseth, because shem 1.244 had kept the word of his patience, to keep her from the houre of temptation.

6. By the name Laodicea, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying the righteousnesse or customes of the people, they may bee put in minde of the condition of the common sort in this Church and else-where, who are well conceited of themselves, though (God knowes) for little cause: they imagine that they are very forward in the way that leades to eternall life, that they are rich and encreased with goods, and have need of nothing, when indeed (in their spi∣rituall estate) they are wretched, and miserable, and blind, and naked: Where∣fore the Spiritn 1.245 counselleth them to buy of him gold tryed in the fire, that they may be rich; and white raiment, that they may be clothed, and that the shame of their nakednesse doe not appeare: And, to annoint their eyes witho 1.246 eye-salve, that they may see.

7. Lastly, by the name Thyatira, so called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signify∣ing to runne mad after, and spend ones selfe, they may bee put in minde of those in Thyatira, who ranne awhoring after Jezebel, and spent their e∣states upon her, and committed filthinesse with her:* 1.247 which because the An∣gel winked at, the Spirit sharply reproveth him.

And to the Angel of the Church in Thyatira, write, I know thy workes, &c. Notwithstanding I have a few things against thee, &c. These Verses resem∣ble the branches of thep 1.248 tree of life, which bare twelve maner of fruits.

1. The first I gather from them is the dignity of the Ministers of the Gospel, to whom the Son of God writeth, stiling them Angels. To the An∣gel of Ephesus, of Smyrna, &c.

2. The second, the difference of degrees in the Ministry: for the Son of

God endorseth his letter not to the inferiour Ministers, which were many in each of these Churches, but to the Angel, in the singular number, the Bishop or Super-intendent of the place, to whom the government of the Church, and ordering Ecclesiasticall affaires chiefly, if not onely, apper∣tained.

3. The third is the glorious majesty and divinity of our Saviour, who was before stiled the Sonne of man, but is here called the Sonne of God, and described with eyes like a flame of fire, piercing through the thickest dark∣nesse; and with feet like fine brasse, walking through the midst of all the Churches, and yet no way defiled, according to the words of the Prophet, theq 1.249 waies of the Lord are undefiled.

4. The fourth is mildnesse in just reproofe: the physician of our soules, who hath cured all our wounds with the smart of his, prescribeth the weak Angel of Thyatira but one pill, and that a gentle one; yet see how he rowles it in sugar; I know thy workes, and thy love, &c. Of many faults he mentio∣neth but a few, and of those few insisteth but upon one.

5. The fifth is the condition of good workes, to which foure things are required; faith, love, service, and patience: they must be done in faith, pro∣ceed from the love of God, with a desire to doe him service thereby; and lastly, the performers of them must be constant in them, and resolve pati∣ently to endure all crosses and oppositions from men or Satan, who seek to stay them in their godly proceedings.

6. The sixth is growth in grace, or proficiency in godlinesse: those who were ever good are best at the last; I know thy workes, that they are more as the last than at the first.

7. The seventh is the state and condition of the Church Militant, which at the best is like the Moone at the full, in which wee may discerne some blacke spots. The sweetestr 1.250 Pomegranet hath some rotten graine, the fai∣rest beauty hath a freckle or wrinckle, the most orient Ruby a cloud, and the most reformed Church in the Christian world hath some deformity in her: Ins 1.251 many things we offend all, and many in all: they are but a few against whom the Sonne of God hath but a few things. Notwithstanding I have a few things.

8. The eighth is the duty of a Magistrate, who like a good Gardener is to plucke up noysome weeds by the rootes. It is not sufficient for him to doe no evill; he must not suffer it: the Angel is not here blamed for any sin of commission or omission in himselfe, but for the bare permission of evill in others: I have somewhat against thee, because thou sufferest.

9. The ninth is a caution to looke to the weaker sexe: for often the Di∣vell maketh of them strong instruments, to dispread the poyson of heresie.t 1.252 Simon Magus had his Helena, Marcion his femall fore-runner, Apelles his Philumena, Montanus his Maximilla, Donatus his Lucillia, Elpidius his A∣gape, Priscillian his Galla, Arius the Prince his sister, Nicolaus Antioche∣nus his feminine troupes and quires, and all Arch-heretickes some strumpets or other, to serve them for midwives when they were in travell with mon∣strous and mishapen heresies: Thou sufferest the woman Jezebel. Yet to doe

the sexe right, I willingly acknowledge with Flacius Illyricus, that as the Divell hath used bad women in all times, as Brokers to utter his deceitfull and dangerous wares; so God hath made choice of many good women, to be conduits of saving grace, and great instruments of his glory. Not to goe out of this City of Thyatira for instance, we can produce a Lydia for a Je∣zebel; where the Divell now vented poyson by the impure mouth of Je∣zebel, God poured out before the sweet oyntment of the Gospel by the mouth of Lydia, whoseu 1.253 heart he opened, that shee attended to those things which were spoken of Paul.

10. The tenth is an observation concerning the nature of Heresie, which fretteth like a canker; and if it be not looked to, corrupteth the sound mem∣bers of Christ: Thou sufferest the woman Jezebel to seduce my servants.

11. The eleventh is a consideration of the odious filthinesse of Idolatry, which the Scripture termeth the soules naughtinesse, and spirituall fornica∣tion: To commit fornication.

12. The last is a wholsome doctrine concerning the contagion of Ido∣latry, which not only infecteth our bodies and soules, but our meates and drinkes also, and turneth the food of the body into the poyson of the soule to such as familiarly converse and table with Idolaters, and feed upon the reliques of Idols sacrifices: And to eate things offered unto Idols.

And to the Angel of the Church in Thyatira. Glorious things are spoken of you, O yee Ministers of the Word and Sacraments: Yee are stiled Em∣bassadours of the King of Heaven, Stewards of the houshold of faith, Inter∣preters of the Oracles of God, Dispensers of the mysteries of salvation, Kee∣pers of the Seales of grace: Yee are the Salt of the earth, the Light of the world, the Starres of the skie, nay, the Angels of Heaven: To the Angel. The Ministers of the Gospel resemble Angels in many things:

1. Angels arex 1.254 ministring spirits, and the Preachers of the Gospel are spi∣rituall Ministers.

2. Angels, according to the derivation of their name in Greeke, arey 1.255 messengers of God, and the Ministers of the Gospel arez 1.256 messengers of Christ.

3. The dwelling of Angels is in Heaven, and there is or ought to be thea 1.257 conversation of the Ministers of the Gospel.

4. The life of Angels is a continuallb 1.258 beholding the face of God; and what is the life of a good Minister, but a continuall contemplation of the di∣vine nature, attributes and workes?

5. The Angels gatherc 1.259 the Elect from the foure windes, and the Ministers of the Gospel gather the Church from all corners of the earth.

6. The Angelsd 1.260 poure out the vialls of the wrath of God upon the earth, and the Ministers are appointed to denounce Gods judgements and plagues to the wicked world.

7. The Angelse 1.261 sound Trumpets at the last resurrection, and the Ministers of the Gospel at the first.

8. When Christ was in an agony,f 1.262 there appeared an Angel strengthe∣ning him; and when Gods children are in greatest extremity, God sendeth the Ministers of the Gospel tog 1.263 comfort them.

9. The Angels carry the soules of them that dye in the Lord into Abra∣hams bosome (Luke 16.22.) and the Ministers of the Gospel give them their passe, and furnish them with their last viaticum.

Now, if it bee demanded why God so highly advanceth the dignity of the Ministry; I answer, to advance his glory: He lifteth up the silver Trum∣pets of Sion on high, that the sound of his praise may be heard the further. As the visible Sunne casteth a more radiant and bright beame upon Pearle and Glasse, which reflecteth them againe, than upon grosse and obscure bo∣dies that dead the rayes thereof; even so the Sunne of righteousnesse casteth the fairest lustre upon that calling, which most of all illustrateth his glory. To other vocations God calleth us, but this calleth us unto God: all other lawfull callings are of God, but of this God himselfe was: and if it bee a great honour to the noblest orders of Knighthood on earth, to have Kings and Princes installed into them; how can wee thinke too worthily of that sacred order, into which the Sonne of God was solemnly invested by hish 1.264 Father? I speake nothing to impeach the dignity of any lawfull professi∣on; make much of the Physicians of your body, yet not more than of the Physicians of your soule: yeeld honour and due respect to those that are skilfull in the civill and municipall Lawes; yet under-value them not, who expound unto you the Lawes of God. At least take not pride in disgracing them, who are Gods instruments to conveigh grace into your soules: grieve not them with your accursed speeches, who daily blesse you: load them not with slaunders and calumnies, who by their absolution and ghostly com∣fort ease you of the heavie burden of your sinnes: goe not about to thrust them out of their temporall estate, who labour by their Ministery to pro∣cure you an eternall. It is not desire of popular applause, or a sinister respect to our owne profit, but the zeale of Gods glory, which extorteth from us these and the like complaints against you. For if Religion might bee ad∣vanced by our fall, and the Gospel gaine by our losses, and God get glory by our dis-esteeme, we should desire nothing rather than to be accounted the off-scouring of all things on the earth, that so wee might shine hereafter like precious stones in the foundation of the celestiall Jerusalem. But if the Preachers and the Gospel, the Word and Sacraments, and the Ministers thereof: Religion and Priests, the Church and Church-men are so neere allies, that the dis-reputation of the one, is a great prejudice to the other, and the disgrace of the one, the despising of the other; if the truth wee pro∣fesse, if our Religion, if the Gospel, if Christ, if God suffer in the disgraces that are put upon our calling, and the manifold wrongs that are done to it, we must adjure you for your owne good, and deeply charge you in Gods cause, that as you looke to receive any good from him, so you take nothing sacrilegiously from the Church; as you hope to be saved by the Ministery, preserve the dignity and estimation thereof; be not cursed Chams in disco∣vering the nakednesse of your ghostly fathers. Alexander thought that he could not lay too much cost upon the deske, in which Homers Poems lay; and we daily see how those who take delight in musicke, beautifie and adorn the instrument they play upon with varnish, purfle, gilt painting, and rich lace: in like maner, if you were so affected as you should be at the hearing of the Word, if you were ravished with the sweet straines of the songs of

Sion, ye would make better reckoning of the Instruments and Organs of the holy Spirit, by which God maketh melodie in your hearts: yee would not staine with impure breath the silver trumpets of Sion, blowne not with winde, but with the breath of God himselfe: yee would not trample un∣der foot those Canes that yeeld you such store of Sugar, or rather of Manna.

Yee will be apt enough, upon these and the like texts, to teach us our dutie, that we ought, as Messengers of God, to deliver his message faith∣fully, and as neere as we can in his owne words; as Angels to give our selves to divine contemplation, and endevour to frame our lives to a heavenly con∣versation. Let it not then be offensive to you to heare your dutie, which is as plaine to be read as ours, in the stile here attributed to the Pastour of La∣odicea, the Angell. It is that you entertaine your diligent and faithfull Pa∣stours, as thei 1.265 Galathians did St. Paul, and as Monica did St. Ambrose, tan∣quam Angelos Dei, as the Angels of God; receive them as Abraham and Lot did the Angels sent from God unto them, defend them according to your power from wrong, and make them partakers of the best things where∣with God hath blessed you.

Angelo, to the Angel, in the singular number, chiefe Pastour or Bishop of the Church. All Ministers, as I shewed you before, may challenge the title of Angels; but especially Bishops, who watch over other Ministers, as Angels over men; who are to order the affaires of the Church, and go∣verne the Clergie, as the Peripatetickes teach, that Angels direct and go∣verne the motions of the celestiall spheres: therefore Epiphanius, and St. Austine, and most of the later Interpreters also, paraphrase Angelo by E∣piscopo illic constituto: and verily the manner of the superscription, and the contents of the letter, and the forme of governement settled in all Churches at this time, make for this interpretation. For supposing more Ministers in London of equall ranke and dignitie as there are, who would indorse a letter on this manner, To the Pastour of London, unlesse he meant the Bishop or chiefe Pastour? Now it is evident out of the twentieth chapter of the Acts, ver. 17. and all ancient stories, that there were divers Ministers or Presbyters in each of these seven Churches: He therefore, to whom the let∣ter was addressed in particular, to the Angel, could be no other than the Bishop or Superintendent of the place; who is here blamed for suffering Jezebel to teach: which sheweth that he had Episcopall power and autho∣ritie to silence and suspend her, or any other erroneous Teacher within his Diocesse. What should I adde out ofk 1.266 Irenaeus; Polycarpus ab Apostolis in ea quae est Smyrnae Ecclesiâ constitutus est Episcopus, quem nos vidimus in primâ aetate nostrâ; that the Angell of Smyrna was Bishop Polycarpus, or∣dained by the Apostles themselves, whom he himselfe saw in his younger years: Or out ofl 1.267 Jerome, that to prevent schismes among Presbyters and Priests, Episcopall governement was established through the whole world?

And let this suffice to be spoken of the office of this Angell: we will now consider of his charge, or that wherewith the Holy Ghost here bur∣deneth him, the toleration of heresie and idolatrie. I have a few things a∣gainst thee,

That thou sufferest.m 1.268 Diodorus Siculus reporteth that the ancient Kings

of Egypt made a kinde of medley of religion to serve their turne, that the people might thereby be distracted, and so disabled from attempting any thing against the State. And we reade likewise inn 1.269 Socrates, of Themistius, that he laboured to perswade Valens the Emperour, that God was well plea∣sed with varietie of sects, dum it a pluribus modis colitur, because by this tolera∣tion of divers religions God is worshipped after divers manners. And Father Parsons, with whomo 1.270 Bodine the great Statesman of France, and Cardinallp 1.271 Allen, and Williamq 1.272 Bishop, Seminarie Priest, joyne hearts and pens, spen∣ding the strength of their wit, and flower of their learning in this argument of toleration; taking upon them to prove, first, in Thesi, that Religions, differing in substantiall points, and fundamentall grounds, are comportable in the same Kingdome: and in Hypothesi, that it is not only lawfull and expe∣dient, but also honourable for the King of Great Britaine to permit the pub∣licke profession and practice of the Romish Religion within his King∣domes. For the proofe of their Thesis they alledge but one text of Scrip∣ture, and that miserably wrested:r 1.273 Sinite utraque crescere in messem, let both grow untill the harvest.

The great want of Scriptures they strive in some sort to supply by conje∣ctures of reason, and examples of forreine States: but the fairest glosse they set upon their foule assertion, is from such plausible sentences of the ancient Fathers as these:s 1.274 Who is so proud as to forbid me to lift up my eyes to heaven? Who will impose a necessity upon me, either to worship that which I will not, or not to worship what I will? Nothing so much dependeth on the will as Religion, which is not Religion but Hypocrisie if the minde be averse from it.t 1.275 It is a∣gainst Religion to enforce Religion, and constraine men to dissemble with God. Verily the chiefest point of Religion consisteth in the inward sacrifice of the heart, and devotion of the will: and how is it possible to devote ouru 1.276 will against our will? This reason against forcing Religion seemed so forcible to Theodoricus, that he forbad all Inquisitions and Tortures in case of Re∣ligion. For other things (saith he) we may, Religion we cannot command. Neither was he singular in this his opinion: for upon the like grounds to his, Theodosius and Leo, Catholike Emperours, permitted Churches to the Arrian Heretikes; as likewise Constantius and Valentinian, Arrian Here∣tikes, granted Oratories to Catholike Bishops. The Emperours of Ger∣manie tolerate Lutherans and Zuinglians, the French King Hugonots, the Grand-Seignior Christians, the Pope Jewes in Rome; whereunto Bodin ad∣deth the example of the ancientx 1.277 Romans, who permitted the free use of their Religion to all the Nations they conquered: and of the Emperour A∣lexander Severus, who kept in his closet the pictures of Abraham, Orpheus, Hercules and Christ, and privily worshipped them all.

These are the fairest pretences, and plausiblest arguments for toleration. How few in number? how light in weight? how easie and short in the an∣swer?

First, for their text of Scripture (let both grow to the harvest) which Doctor Bishop setteth in the fore-front of his discourse. Can any man of learning and judgement once dreame, that our Lords meaning was thereby to inhibite all proceedings against Heretikes and wicked livers? to enjoyne all Magistrates to suffer vertue and vice, truth and heresie to grow together

in the Church till the harvest, that is, the end of the world? Could Doctor Bishop or any other Papist perswade himselfe that our Saviour commandeth that to be done, for which he here blameth the Angell ofy 1.278 Thyatira, and before the Angell ofz 1.279 Pergamus? Doe not all Papists defend the Inquisiti∣on in Spaine and Italie, and the Pope their Master his proceedings against Protestants, under the name of Heretikes? Certainely if Christ in this pa∣rable absolutely commands a toleration of Heretickes and Schismatikes, under the name of tares, the Popish Inquisition is a transgression of Christs command, by their owne inference from it: which if any Papist maintaine, he will not be long out of the Inquisition: if he trust not to his heeles he shall feele the gag soone in his mouth, and assay thea 1.280 man-bridle.

As for the meaning of the place of Scripture, it is cleere in it selfe, and hath been long agoe by the Ancients declared to be this, that God suffereth hypocrites and dissemblers to mingle themselves with godly Professours in the visible Church, whom because we cannot sufficiently discerne and di∣stinguish, who know not the hearts of men, he forbiddeth us to attempt an universall and utter extirpation of them, in this respect only, ne simul eradice∣mus triticum, lest together with cockle and darnell, or in stead thereof, we pluck up good wheat. What maketh this for the toleration of open Idolatours, and known Heretikes, or scandalous livers, who if they be not weeded out by ex∣ecution of penall Statutes or Ecclesiasticall censures, will hinder the growth of all vertue and Religion? Wherefore the case being so cleere, that this text of Scripture is shamefully wrested by the Adversarie, I leave the Patrons of toleration to be disciplined by the Jesuitb 1.281 Maldonat, who in his Comment upon this text, strikes them smartly with his feruler that abuse this place (as he saith) to prove that Heretikes are not at all to be punished, or not to be pu∣nished with death.

I come to the ancient Fathers, who indeed justly taxe the heathen for fol∣lie and crueltie, in forcing their idolatrous worship upon Christians by the sword, which they were never able, nor so much as once offered to main∣taine by argument. Against all such, who terrifie and teach not, as St. Au∣stine speaketh, or begin with fire and faggot, or have no sharper weapons to defend the truth of their Religion than the edge of the axe, or point of the sword, Lactantius and Tertullians exceptions are just, and their admoniti∣ons seasonable.c 1.282 Let the heathen draw the sword of their wits, and trie it at the point of argument. They dislike not, after gentle remedies have proved uneffectuall, to use severitie against obstinate Heretikes. For though Saint Bernard saith truely, Fides suadenda, non imponenda; faith is to be perswa∣ded, not to be imposed upon a man: yet Tertullian affirmeth as truely in ano∣ther case, Contumacie is to be dealt roughly withall, durities vincenda est, non suadenda, obstinacie is to be compelled, not perswaded.

Yea, but faith is the gift of God, and cannot be forced upon a man a∣gainst his will. Neither can any morall vertue: and yet Drunkards, and In∣continent persons, and Theeves, and Murderers, are justly punished. And why not as well Miscreants, Idolatours, and Heretikes? Faith indeed is the gift of God, yet he neither giveth it, nor preserveth it in us without meanes, whereof one of the chiefe is the strict execution of Ecclesiasticall discipline, and Imperiall lawes, whereby all the Diocesse ofd 1.283 Hippo was reclaimed

from the heresie of the Donatists: Religione 1.284 cannot be enforced. It is a true proposition, if it be rightly understood, but no way maketh for toleration of errour, or against wholsome lawes, for the preservation of the purity of Religion. For the acts of Religion are of two sorts:

1 Inward, as beliefe and affiance in God, hope and charity.

2 Outward, as to goe to Church to heare Sermons, to be present at the administring of the Sacraments, to make open profession of our faith by word of mouth, or writing: to these men may bee compelled by penall Statutes. Health cannot be forced upon a sicke man, yet his mouth may be violently opened with a spoone, and that cordiall water powred downe his throat, which may bee a good meanes under God to recover his health. To this purpose Saint Austine speaketh* 1.285 appositely: Hee that by a smart blow rowseth a man in a Lethargie, or by maine force bindes a mad man, is troublesome to both, yet doth a good office to both.

Yea, but is it not cruelty to trouble men or women for their conscience? to compell people by violent meanes, to communicate with that service which in their heart they abhorre? supposing it to bee the true worship of God to which the State compelleth (though they that are forced to it deem otherwise) to enforce them in this case to it, is no persecution at all, but execution rather of Gods Law: or, if they will needs have it termed a per∣secution, I distinguish with Saintf 1.286 Austine of a double persecution.

1. A just, which the Church of God raiseth against the wicked for their impieties.

2. Unjust, which the wicked, when they are in place, raise against the godly for the truths sake.

The former proceeds from love and zeale, and intends instruction; the later from malice and cruelty, and intends destruction: the one wounds by injustice, the other heales by discipline; that lets out the corrupt, this spills the life bloud. Now for the examples of toleration of divers Religions, they are either in such places where there are divers Regiments and Sove∣raignties; as in Germany, where each Prince maintains that Religion which he is perswaded in his conscience to bee the right: or of Princes which could doe no other, as things then stood with them; as Theodosius, who for a while bare with the Arrians, but as soone as hee had strength enough a∣gainst them, prohibited them all meetings, deprived them of the benefit of making Wills, and forbad all disputing about the equality of the persons in the Trinity, as we may reade in Sozomen and Theodoret: or they are of He∣retickes, Turkes and Infidels, and so no good presidents for Orthodoxe Christians. In briefe, they are all either impertinent or inconsequent, and are over-borne with stronger reasons, and more uncontrollable authorities on the contrary; which before I martiall in their order, I will set downe certaine distinctions and cautions for the clearer manifestation of the truth.

1. First, by divers Religions, we understand Religions differing in main grounds and substantiall points of faith, not in the outward forme of disci∣pline, much lesse in the habit or furniture of Rites and Ceremonies onely. Diversities of Rites and Ceremonies have been alwayes in the Catholike Church without breach of unity. The Spouse of Christ weareth a gar∣ment

wrought about with divers colours: And the Musicians will tell us, that some discords in a lesson, binding wise (as they speake) and falling into a con∣cord, much grace the musicke.

2. Secondly, wee wish that all Magistrates Ecclesiasticall and Civill, would first make proofe of gentler remedies, and seeke rather to winne men by perswasions, than draw them to Church by compulsion; Monendo po∣tiùs quàm minando, & verbis magis quàm verberibus, to use rather commo∣nitions than comminations, words than blowes, discourses than legall cour∣ses, arguments than torments.

3. Thirdly, in making and executing penall Statutes against Heretickes and Idolaters, all Christian Princes and States must wash their hands from bloud, and free themselves from all aspersion of cruelty. For no fish will come into the net which they see all bloudy: and they who are too quick in plucking at those that differ from them in Religion, root up those oft-times for tares, which if they had been permitted longer to grow, might have proved good corne.

4. Fourthly, they must put a great difference between those that are in∣fected with Hereticall opinions, whereof some are ring-leaders, some are followers, some are obstinate, others flexible, some are turbulent, others peaceable; on some they ought to haveg 1.287 compassion, making a difference; and others save with feare, pulling them out of the fire.

5. Lastly, nothing must be done herein by the intemperate zeale of the heady multitude, or any private motion; but after mature advice and deli∣beration be appointed by lawfull authority.

To the particular instances brought from our neighbour Nations that are repugnant to this rule, wee answer with Sainth 1.288 Bernard: Wee approve their zeale, yet wee allow not of their proceedings.

These cautions observed, that religions differing in fundamentall grounds are not to be tolerated in the same Kingdome, we prove

1. First, by the Law ofi 1.289 Moses, which forbiddeth plowing with an Oxe and an Asse together: or, to weare a garment of divers sorts, as of woollen and linnen together. The morall of which Law, according to the interpreta∣tion of the best Expositors, hath a reference to diversities in Religions, and making a kinde of medley of divers worships of God.

2. Secondly, by the grievous punishment of Idolaters appointed by God himself:k 1.290 If thy brother, or son of thy mother, or thine own son, or thy daughter, or the wife that lieth in thy bosome, or thy friend, which is as thine own soule, en∣tice thee secretly, saying, Let us goe and serve other gods, thine eye shall not pity him, neither shalt thou keep him secret, but thine hand shall be upon him, and then the hand of all the people to stone him to death: Solùm pietatis genus est hic esse crudelem, It is piety in this kinde to shew no pity. It is not in the power of Kings and Princes to reverse the decrees of Almighty God, or falsifie his Oracles, who saith, Nol 1.291 man can serve two masters. For what fellow∣ship hath righteousnesse with unrighteousnesse? and whatm 1.292 communion hath light with darknesse? or what concord hath Christ with Belial? and what agree∣ment hath the Temple of God with Idols?

3. Thirdly, if these testimonies of everlasting truth perswade us not, that God, who is truth, must be worshipped in truth, and not with lyes, and

in a false manner; yet Christ his inditing the Angel of Thyatira for suffe∣ring Jezebel, and the Angel of Pergamus for not silencing false Teachers: I have a few things against thee (saith the Spirit) that thou hast there them that maintaine the doctrine of Baalam. The Spirit chargeth not the Angel with allowing or countenancing, but tolerating only false doctrine: There∣fore the toleration of Heresie and Idolatry is a sinne which God will not tolerate in a Magistrate; which I further thus demonstrate:

4. Fourthly, God will not hold any Prince or State guiltlesse, which permitteth a pollution of his name; but the worship of a false god, or the false worship of the true God, is a pollution of his name, as himselfe decla∣reth:n 1.293 Pollute my name no more with your gifts and your Idols. God is a jealous God, and will endure no corrivall; if wee divide our heart between him and any other, hee will cut us off from the land of the living, as hee threatneth: Io 1.294 will cut off the remnant of Baal, and them that worship the host of Heaven upon the house tops, and them that worship and sweare by the Lord, and by Malcham.

5. Fifthly, what shall I adde hereunto save this, that the bare permis∣sion of Idolatry was such a blurre to Solomon, and most of the succeeding Kings of Juda, that it obscured the lustre, and marred the glosse of all their other Princely endowments? For after the description of their vertues, this blot is cast upon their reputation; But the highp 1.295 places were not taken away. But thrice happyq 1.296 Hezekiah, who by demolishing the brasen Serpent which Moses had made (because the children of Israel burned incense to it) erected to himselfe an everlasting monument of praise. And yet more happyr 1.297 Jo∣siah, after whom the Holy Ghost sendeth this testimony: Like unto him there was no King before him, that turned to the Lord with all his heart, and with all his soule, and with all his might, according to all the Law of Moses, neither after him arose there any like unto him. Why? what eminent vertues had Josiah above others? what noble acts did he, which the Spirit values at so high a rate? no other than those which we find recounted in the books of Kings and Chronicles: Hee brake downe the Altars of Baalim, and cut downe the Images that were on high upon them, hee brake also the groves and the carved Images, and the moltens 1.298 Images, and stamped them to powder, and strewed it upon the graves of them that sacrificed to them; and hee burned the bones of the Priests upon the Altar. He defiled Topheth, which is in the valley of the children of Hinnom, that no man might maket 1.299 his sonne or his daughter passe through the fire to Moloch: and he took away the horses that the Kings of Judah had given to the Sun, and the Altars that were on the top of the upper chambers of Ahaz, & the Altars which Manasseh had made in the two Courts of the house of the Lord, and the high places that were before Jerusalem, which Solomon had builded, and so he tooke away all the abominations out of all the countries that pertained to the children of Israel, andu 1.300 compelled all that were found in Israel to serve the Lord their God.

6. Sixthly, farther to teach Magistrates, that they ought sometimes to use violent and compulsive meanes, to bring men to the true service of God; our Saviour delivereth a Parable of a certainex 1.301 man that made a great Supper, and when the guests that were bid came not in, the Master said to his servants,* 1.302 Goe to the high wayes and hedges, to compell them to come in, that my

house may be filled. On which ground St.y 1.303 Austine thus descanteth, What are the hedges here meant, but schismes and heresies, that make partitions and se∣parations in the house of God? from which when the sheepe of Christ are pulled, let them not find fault because they are haled, but looke whither they are haled, into Christs sheepfold. A prudent advice, and seriously to be thought upon by all that murmure and repine at the Church and States proceedings a∣gainst obstinate Recusants, be they Papists or Brownists: they could not mislike that they are compelled, if they entered into a serious consideration whither they are compelled to goe, to wit, to a marriage Supper, to partake of the Manna of the Word and Sacraments.

O happy violence, that puls men out of hell fire, happie bonds that tye us to Christs body, happy fetters that hold our feet in the way of peace, happy scourges and whips that drive us into heaven, happy outward compulsion that workes inward compunction!

7 Seventhly, to these constraining arguments for compulsories against refractarie persons, we may adde infinite examples of zealous Princes, to counterpoize all the presidents brought before for connivencie at schisme or heresie. I spake but even now of Josiah and Hezekiah, after whom may be rankedz 1.304 Asa, who deposed Maacath his mother from her Regencie, because she had made an Idol in a grove, which he brake downe, and stamped to pow∣der. And Nebuchadnezzar made a Decree, That every people, nation and language, which spake any blasphemie against the God of Shadrach, Misach, and Abednego, should be drawne in pieces, and their houses made a jakes, Dan. 3.29. And that I may joyne Ecclesiasticall stories with the inspired, I will relate some constitutions of the best Emperours which swayed the Roman Scepter.a 1.305 Constantine the Great appointed that all the Temples of Heretickes should be pulled downe, and that it should not be lawfull for them to assemble together in publike or private. And that Theodosius and later Em∣perours were as quicke against them, it appeares by the Code of Justinian;b 1.306 Let all heresies, forbidden by the law of God and Imperiall sanctions, keepe silence for ever. And againe,c 1.307 Let all Heretickes understand, that all places of meeting, as well Churches as private houses, are to be taken away from them: let them be debarred from all service day and night, the Lord Deputie to be fined a hundreth pound if he permit any such thing. Will you heare yet sharper lawes? Peruse the chapter of Manicheos.d 1.308 We prosecute the Ma∣nichees with most deserved severitie; and first we determine that this heresie shall be held a publike crime: because that which derogateth from the true worship of God, cannot but be many wayes prejudiciall to the State. These Ma∣nichees therefore we punish with confiscation of goods, we debarre them from buying or selling, bequeathing goods or lands by will or otherwise, from recove∣ring any legacies, or enjoying their fathers inheritance: and let them all be li∣able to the same penalties who keepe and foster such persons in their houses.

8 Eighthly, for the mitigation of which lawes, when the Hereticks ex∣pected that S. Austine should mediate with the Emperor, he falls thus foule upon them: Yes forsooth, what else? I shall gainesay the constitution of the Emperour, and interc••de that you lose not the things which you call yours, and you without feare spoyle Christ of that which is his? A reasonable demand, is it not? that the Roman lawes should permit you to make your last will and testa∣ment,

whilest you with cavelling and sophistry goe about to frustrate Gods last will and Testament? that in buying and selling your contracts may be good, and you the whilest share among you that which Christ bought when he was sold? that you be not banished from the place of your abode, when you, as much as in you lieth, drive Christ from the Kingdome purchased with his blood? Ter∣tullian is as peremptory in this point:e 1.309 We must deale roundly with Here∣tickes, and overcome their obstinacie by more powerfull Rhetorike than per∣swasive speeches. For that course must be thought the best which God himselfe hath taken. St.f 1.310 Cyprian pointeth to those texts of Scripture, wherein God alloweth of, yea, and expressely commandeth severe proceedings against Heretickes and Idolatours: with whom St.g 1.311 Gregorie accords in his note upon those words, Catch the foxes that spoyle the vines. Of the same minde areh 1.312 Hierome, Leo, and the Synod of Burdigala, who all approve of Maxi∣mus his proceedings against the Hereticke Priscillian; and Epiphanius and Cyrill, who, to strike a terrour in the hearts of Heretickes, relate the fleaing of Manes, the father of the Manichees, by the King of Persia. To fill up the ranke:i 1.313 Optatus likeneth Macarius to Phineas and Elias, for making a quicke dispatch with the Heretickes of his time. Dioscorus Alexandrinus cries out in the Synod of Chalcedon, that Heresie is to be purged with fire, Haereticos flammâ dignos. Clemens Alexandrinus wisheth all happinesse to the Scythian King, who hung a Citizen, and after commanded him to be shot through with arrowes, for sacrificing to the mother of the gods, after the man∣ner of the Grecians.k 1.314 Lastly, St. Bernard, after he had made mention of some private persons, who ranne upon blasphemous Heretickes, and tare them in pieces for rending the Church, interposeth his owne judgement in this maner; They should have done better, to have delivered up those blasphemous Heretickes into the hands of the Magistrate, who beareth not the sword of justice in vaine.

9 Ninthly, if these pious resolutions of the ancient Fathers, and noble acts of religious Princes, serve not as matches to kindle the zeale of godly Magistrates against the enemies of our Religion, the heathen shall one day rise up against them; the ancient Romans, who had this law written among the rest,l 1.315 Let no man have a private Religion to himselfe: the Athenians, who banished Protagoras for that atheisticall speech of his, de diis, Sintne, an non sint, nil habeo dicere; I can say nothing concerning the gods, whether there are any, or not; and put Socrates to deathm 1.316 because he made question of the truth of that Religion which the State professed. In a word, all nations of the world shall condemn them, of whomn 1.317 Seneca writeth truly, that for the profaning, violating, or corrupting the worship of God there are divers punishments appoin∣ted in divers places, but in all Countries some or other. And not without cause: for if it be a scandall to a State to suffer theeves & murtherers to go unpuni∣shed, are Hereticks to be set free, who rob men of that pearle of truth which the rich merchant man sold all that he had to buy? who are guilty of spiritu∣all homicide? wherewith St.o 1.318 Austine directly chargeth them; You see what these miscreants doe, and what they suffer; and have they, thinke you, any just cause to complaine of the punishments that are inflicted on them? They kill the soules of men, and smart for it in their bodies: by their damnable doctrine they bring men to eternall death, and yet grudge that they suffer a temporall. Doe

not all wise men account Religion to bee the foundation which beareth up the whole frame and fabricke of State? And is it possible a building should stand upon two foundations? Religion is the soule which animateth the great body of the Common-wealth, and will it not prove a monster if it be informed with divers soules? The Church and Common-wealth have but one centre; any new motion therefore in the one must needs make a com∣motion in the other. In which regard Mecoenas advised Augustus to punish severely all Innovators in matter of Religion,p 1.319 not only out of a regard of pie∣tie, but also for reason of State. What mutinies, what heart-burnings, what jealousies, what bloudy frayes and massacres may there be feared, where Religion setteth an edge upon discontent? And all that dye in these quar∣rels pretend to the Crowne of Martyrdome. I forbeare multiplicity of examples in this kind, our neighbour Countries have bin for many yeeres the stages whereon these tragedies for Religion have been acted, and God alone knowes what the catastrophe will be. There was never so great mis∣chiefe done at Rome by fire, as when it took the Temple of Vesta, and min∣gled it selfe with the sacred flame.

q 1.320 Ardebant sancti sceleratis ignibus ignes, Et mista est flammae flamma prophana piae.

Even so if the wild-fire of contention mixe it selfe with the sacred fire of zeale, and both burne within the bowels of the same Church, it is not a ri∣ver of bloud that is like to quench the direfull flame. Thereforer 1.321 Julian the Apostata, as S. Austine reports, having a desire to set all Christendome in a combustion, cast a fire-ball of contention among them, by proclaiming liberty to all Heretickes and Schismatickes to set abroach their damnable doctrines, hoping thereby utterly to extinguish the name of Christians.

But to come neere to our Adversaries, and turne their owne ordnance upon them: Did Queene Mary in her short reigne exempt the servants of God of any age or sexe from the mercilesse flames of the fire? Doe not Bellarmine, Allan, Parsons, Pammelius, Maldonat, and generally all Jesuits, set their wits upon the rack, and stretch and torture them, to maintaine the rackes and tortures of Popish Inquisition? Of what hard metall then are their foreheads made, who dare supplicate for a toleration in a Prote∣stant state, able to suppresse them? Why should they not be contented with their owne measure, though all the world knoweth the sweet benignity and clemency of our gracious Soveraign abates them more than the halfe? Here me thinkes I heare the soules of the slaine under the Altar cry.

How long Lord, holy & just, dost not thou revenge the bloud of thy servants spilt as water upon the ground by the Whore of Babylon, which to this day out-bra∣veth thy Spouse, having dyed her garments scarlet red in the goare of thy Saints, and Martyrs of thy Son Jesus Christ? Righteous Lord, wee have been made a spectacle of misery to Angels and men, wee have been killed all the day long, and accounted as sheep for the slaughter; wee have been spoiled of all our goods, banished our native soile; we have been hewen asunder, wee have been slaine with a sword, we have been whipt, scour∣ged, cast into dungeons with serpents, burnt at a stake to ashes, some of us

digg'd out of our graves, and martyred after our death: and she that hath thus cruelly butchered thy servants sits as Queene, arrayed in purple, and scarlet, and fine linnen, and carouseth healths to the Kings and Princes of the earth in a cup of gold; and after shee hath made them drunke with the wine of her abominations, she committeth spirituall filthinesse with them in the face of the Sun.

Cupio me patres conscripti clementem, non dissolutum videri (saith the wise Oratour) I wish that mercy, to which all vertues (as Seneca obser∣veth) willingly give the place and yeeld the garland, may be still the prime gemme in our Soveraignes Crowne. I plead for mercy, which must be our best plea at Christs Tribunall: but I desire it to bee well thought upon, whether it be mercy or not rather cruelty to spare those who spare not your sonnes and daughters, but daily entice them, and by their agents conveigh them over beyond the Sea, to sacrifice, not their bo∣dies, but their soules, their faith, their religion to the Moloch of Rome.* 1.322 Pliny writeth of certaine people of the family of Anteus in Arcadia, who having put off their clothes, and swom over a deep standing poole, wander in the wildernesse, runne among Wolves, and are transformed into their shape, and after returne backe and doe great mischiefe in their owne countrey. I beleeve not that there is any such family in Ar∣cadia; but I am sure wee have a sort of men in England, who, put∣ting off the habit of English men and Scholars, crosse the narrow Seas, converse with Romish Wolves, and degenerate into their nature, and after they returne backe into their owne countrey, make havocke of Christs flocke. Here I cannot but cry aloud with zealous Bullenger,t 1.323 What clemency call you this, to suffer the Lords Vineyard to bee spoiled and laid waste by cruell Monsters? What mercy to spare the Wolves, which spare not Christs sheep redeemed with his precious bloud? who plot trea∣son against their naturall Prince, scandalize the State, and staine with impure breath the gold and silver vessels of the Sanctuary, who turne religion into Statisme, or rather into Atheisme. Let it bee accoun∣ted mercy not to execute the rigour of penall Statutes upon silly sedu∣ced sheep; certainly it is cruelty to spare the Wolves which worry them.

If any, pricked at the heart at the consideration of these things, say with the Jewes in the Acts,y 1.324 Quid faciemus? What shall wee doe? Wee have used all diligence to find out these Romish Wolves, and those that come within our reach wee smite, at the rest we set our strongest Mastives, and fray them out of our coasts:

I answer, If this were sincerely done of all hands, if some shepheards were not seen by the Wolves before they spie them, and thereby lost their voi∣ces, according to the Proverb,

Lupi videre priores:

I say if the shepheards and the dogges bestirred themselves as they should, yet the wise man in Livie will tell them, All will be to no great purpose till the woods and thickets be cut down, to which they flie, & there hide themselves:

Nunquam defuturi sunt lupi donec sylvae exscindantur: you shall never be rid of these Romish wolves so long as in all quarters of this Kingdome they have so many places of shelter to lurke in, I had almost sayd Sanctuaries of defence.

I am now come home to the point, I first thought upon when I was som∣moned to speake to this honourable assembly,* 1.325 consisting of so many noble and worthy members of the high Court of Parliament; and therefore here I will land my discourse, after I have given you but one memento out of the Psalmist, Remember the children of Edom in the day of Jerusalem, how they sayd, Downe with it, downe with it, even to the ground; or rather, Up with it, up with it to the trembling ayre. Blow up King, Queene, Prince, Parliament, Clergie, Laitie, Nobilitie, Gentrie, Commons, Lawes, Sta∣tutes, Charters, Records, all in a cloud of fire, that there remaine not so much as any cinders of them upon the earth, lest perhaps the Phoenix might revive out of her owne ashes. But praysed be the God of heaven, who discovered and defeated that plot of hell, our soule is escaped as a bird out of the snare, the snare is broken, and we are delivered. I will close up all with those sweet straines of the hundred forty ninth Psalme.

O sing unto the Lord a new song, let his praise be heard in the great congregation: let Israel rejoyce in him that made him, and let the children of Sion be joy∣full in their King: for the Lord hath pleasure in his people, and will make the meeke glorious by deliverance: let the Saints be joyfull with glory, let them rejoyce in their beds: let the high Acts of the Lord be in their mouthes, and a two-edged sword in their hands, to execute vengeance up∣on the Romish Jezebel, and rebuke her proselites; to bind her Priests in chaines, and her Chemarims with linkes of iron, that they may be avenged of them: as it is written, Such honour have all his Saints.

To whom, &c.

JEZEBEL SET OUT IN HER COLOURS. A Sermon preached in Saint Pauls Church, Novemb. 20. Anno 1614. THE XXXIV. SERMON.

REVEL. 2.20.

Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth her selfe a Prophetesse, to teach and seduce my servants to commit fornication, and to eate things sacrificed unto Idols.

Right Honourable, Right Worshipfull, &c.

IN this letter, indited by the Spirit, and penned by St. John, I observed heretofore,

• 1 Superscription: and therein
  • 1 The party from whom, with his eminent quality, the Sonne of God, &c.
  • 2 The partie to whom it was sent, with the title of his dignity, the Angel of Thyatira.
• 2 The contents: which are so manifold, and of such im∣portance, that if I had the tongue of an Angel I could hardly deliver them all in particular. I have heretofore presented you with twelve sorts of fruits an∣swerable to the fruits of the tree of lifea 1.326 described, all growing upon the two former branches of this Scripture, and this of my text; and yet I have not ga∣thered the halfe. It resembleth that wonderfull tree which Pliny saw atb 1.327 Ti∣burts, which bare all kind of delicious and wholesome fruits. Seneca his obser∣vation

• is true, thatc 1.328 baser metals are found neere the top, but the richer lie deep in the earth, affording great store of precious oare. Such is the Mine I have discovered in this passage of Scripture: into which that you may search deeper, with more profit and lesse danger, I will beare before you a cleere light, made of all the expositions of the best learned Scribes in the house of God, who, to enrich our faith, bring forth out of their treasuries new things and old.

And to the Angel, that is, the Bishop or chiefe Pastour, as heretofore I proved at large unto you. In the Old Testament we reade of the ministery of Angels; but here we finde Angels of the ministery, to whom the Sonne of God himselfe kindly and familiarly writeth. Our usuall forme of som∣moning your attention is, Hearken unto the word of God, as it is written; which here I must change, and say, Hearken unto the word of God, as it wri∣teth. For to the Angel of Thyatira the second Person, which is the Word of God, thus writeth.

Write. It is a great honour to receive a letter from a noble Personage: how much more from the Sonne of God? St.d 1.329 Gregorie excellently am∣plifieth upon this point in his epistle to Theodorus the Physician: If your excellencie (saith he) were from the Court, and should receive a letter from the Emperour, you would never be quiet till you had opened it, you would never suffer your eyes to sleepe, nor your eye lids to slumber, nor the temples of your head to take any rest, till you had read it over againe and againe. Behold, the Emperour of heaven, the Lord of men and Angels, hath sent you a letter for the good of your soule, and will you neglect to peruse it? Peruse it, my son studie it, I pray thee, meditate upon it day and night. Where letters passe one from another, there is a kinde of correspondencie and societie; and such honour have all Gods Saints: they have fellowship with the Father and the Sonne. O let us not sleighten such a societie, whereby we hold intelligence with heaven: let us with all reverence receive, and with all diligence peruse, and with all carefulnesse answer letters and messages sent from the Sonne of God, by returning sighes and prayers backe to heaven, and making our selves, in the Apostles phrase, commendatorie letters, written, not with inke, but with the Spirit.

Thus saith the Son of God. Not by spirituall regeneration, as all the chil∣dren of promise are the sonnes of God, but by eternall generation: not by grace of adoption, but by nature.

Who hath eyes like a flame of fire, and feet like fine brasse. Eyes like a flame of fire, piercing through the thickest darknesse; feete like brasse, to support his Chuch, and stamp to pouder whatsoever riseth up against it; like fine brasse, pure and no way defiled by walking through the midst of the golden candlestickes. Wheresoever he walkes he maketh it holy ground.

Quicquid calcaverit hic rosa fiet.

There are three sorts of members in holy Scripture attributed to our head Christ Jesus:

• 1 Naturall.
• 2 Mysticall.
• 3 Metaphoricall.

Naturall hee hath, as perfect man.

Mysticall, as head of the Church.

Metaphoricall, as God.

By these members wee may divide all the learned Commentatours ex∣positions. They who follow the naturall or literall construction of the words, apply this description to the members of Christs glorified body in Heaven, which shine like flaming fire, or metall glowing in a furnace. But Lyra and Carthusian have an eye to Christ his mysticall eyes, viz. Bishops and Pastours, who are the over-seers of Christ his flocke, resembling fire in the heat of their zeale and light of their knowledge, whereby they di∣rect the feet of Christ, that is, in their understanding; his inferiour members on earth likened to fine brasse, to set forth the purity of their conversation; and described burning in a furnace, to expresse their fiery tryall by martyr∣dome. Alcasar by the feet of fine brasse understandeth the Preachers of the Word, whom Christ sendeth into all parts to carry the Gospel. Those feet whiche 1.330 Esay calleth beautifull, Saint John here compareth to the finest brasse; whichf 1.331 Beda and Haimo will have to bee copper, rendring the Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not the most resplendent brasse, such as was digged out of Mount Libanus, but Orichalchum, that is, copper: and thus they worke it to their purpose. As brasse the matter of copper, by the force of fire and strong waters and powders receiveth the tincture of gold; so (say they) the Christians that shall stand last upon the earth, termed in that respect Christs feet, shall by many exercises of their patience and fiery tryalls of their faith, be purified and refined, and changed into precious metall, and become golden members of a golden head.

I doe not utterly reject this interpretation of the mysticall eyes and feet of Christ, nor the former of the naturall members of his glorified body, be∣cause they carry a faire shew and goodly lustre with them: yet I more en∣cline to the third opinion, which referreth them to the attributes of God. For (me thinkes) I see in the fiery eyes the perfection of Christ his know∣ledge, to which nothing can bee darke or obscure; as also his vigilant zeale over his Church, and the fiercenesse of his wrath against the enemies there∣of. Bullenger conceiveth our Saviour to be pourtrayed by the Spirit with eyes like a flame of fire, because hee enlighteneth the eyes of the godly: but Meyerus, because he suddenly consumeth the wicked; both the knowne pro∣perties of fire: for in flaming fire there is both cleare light and intensive heat. The light is an embleme of his piercing sight, the heat of his bur∣ning wrath. Where the eye is lightsome, and the object exposed to it, the eye must needs apprehend it: but the Sonne of Gods eyes are most light∣some, nay rather light it selfe, in which there is no darknesse, andg 1.332 all things lye open and naked before him: yea, theh 1.333 heart and the reines which he search∣eth. In Courts of humane justice, thoughts and intentions and first moti∣ons to evill beare no actions, because they come not within the walke of mans justice; but it will not be so at Christs Tribunall, where the secrets of all hearts shall be opened. Let no man then hope by power, or fraud, or bribes to smother the truth, or bleare the eyes of the Judge of all flesh. For his eyes, like flames of fire, dispell all darknesse, and carry a bright light before them. Let not the adulterer watch for the twi-light, and when hee

hath met with his wanton Dalila, carry her into the inmost roomes, and locke doore upon doore, and then take his fill of love, saying, The shadow of the night, and the privacy of the roome shall conceale mee. For though none else be by, and all the lights be put out, yet he is seen, and the Sonne of God is by him with eyes like a flaming fire. Let not the Projector pre∣tend the publike good, when he intends nothing but to robbe the rich, and cheate the poore. Let not the cunning Papist under colour of decent orna∣ments of the Church, bring in Images and Idols; under colour of comme∣moration of the deceased, bring in invocation of Saints departed; under co∣lour of extolling charity, bring in the merit of workes; under colour of an Ecclesiasticall Hierarchy, endeavour by degrees to bring in Papall tyran∣ny: for the Sonne of God with his eies like flaming fire seeth the thin wire, and fine threed, by which he would draw in Popery.

Now, as the knowledge of our Lord and Saviour shines, so his wrath sparkles in these eyes. When the heart is enflamed with rage, the eies are red andh 1.334 fiery, whereofi 1.335 Aristotle in his Problemes yeelds this reason, Quia ad partem violatam ascendit calor, because the eyes are most offended at the presence of the object, which is hatefull unto us; and therefore nature sends the beate thither, to arme that part with revenge. If Christs eies be like flaming fire, let the heart of all presumptuous sinners melt like waxe before him. Let none gather too farre upon his titles of the Lambe of God, and Prince of peace, and Saviour of the world. For as he is the Lambe of God, so he is the Lion of the Tribe of Judah: as he is the Prince of peace, so hee is the Lord of Hosts: as he is the Saviour of all, especially the Elect, so he is the Judge of quicke and dead: and here he is brought in by Saint John with fire in his eyes to consume, and a sword in his mouth to smite, and brasse in his feet to stamp his enemies to powder.

And his feet like fine brasse. Some of the Interpreters demand, why brasse is here preferred to gold? and they yeeld this reason, because brasse is a stronger and harder metall, and the purpose of the Holy Ghost was to represent not only the glory of Christ in the splendour of this metall, but also his power in the strength and solidity thereof. Now gold is a soft and bowing metall, not so apt to represent Christ his invincible power; and therefore here it is said, that his feet were like fine brasse, not burnished gold. The Heathen attributed to their gods feet of a heavier and baser me∣tall, to wit, of lead; whence grew that Proverb among them, That God had leaden feet, butk 1.336 iron hands: in which their meaning was, that God procee∣deth slowly to the punishment of wicked men, but when hee overtakes them, payes them home; tarditatem supplicii gravitate compensans: but our Saviour, you see in my Text, hath feet of a quicker, stronger, and more pre∣cious metall, of finest brasse, to support his Church, and to knocke and tread downe whatsoever exalteth it selfe against his truth and kingdome. Now I marvell not that Saintl 1.337 John thought not himselfe worthy to unloose Christ his shooe latchet, who hath such precious and beautifull feet, resem∣bling fine brasse glowing in a furnace, on whichm 1.338 Bullenger engraveth this posie, Our Lord hath most cleane and pure feet, wherewith he tramples on Sa∣tan, he treads downe all impiety, and burneth up all heresie and impurity as hee walketh in the midst of the seven golden Candlestickes. But I may insist no

longer upon these brasen feet of our Saviour, I must haste to that which followeth.

I know, that is, I approve. Gods knowledge of any thing in the Scrip∣ture phrase often implyeth his approbation, as Psal. 1. v. ult. As on the con∣trary, those whom hee condemnes hee is said not to know:n 1.339 Depart from mee, I know you not, ye that worke iniquity. I know you not, that is, I acknow∣ledge you not, or take no speciall notice of you. God doth not willingly know any thing but that which is good; whereas on the contrary, most men by their good will will know no good by any, but all the evill they can: like flies they light no where but upon the scarres and sores of their brethren, and after the manner of horse-leaches they greedily sucke out their corrupt bloud. Whereas they might gather many sweet flowers in the Spouse her garden, they cull out nothing but weeds; much like the co∣vetous Vintner, who sold abroad all his best wine, and kept the worst for his house; and being asked of one who saw him walking in his cellar what he was then adoing, answered,o 1.340 In abundance and store of good I seeke for bad. I would wee had not just cause to renew the complaint of Gregorie Nazianzen; The onely godlinesse we glory in, is to find out somewhat where∣by we may judge others to be ungodly: the onely vertue is to finde vice in o∣thers, as if to soile others were the readiest meanes to cleare our selves. To convict us of this malevolent disposition I need no other proofe than the use of the verbe animadverto in Latine, and marke in English: for animad∣vertere in aliquem signifieth to censure, or punish; and to shew that wee marke nothing so much as mens vices and deformities, the very word mark in English, without any epithet added unto it, signifieth a deformity: as when wee say, Such an one is a markt man; and, Take heed of those whom God hath marked. As venemous Serpents are nourished with poysonous roots and herbs, so men of corrupt minds greedily feed upon other mens corruptions, and desire to know nothing more than the wants and infirmi∣ties of their brethren; herein direct contrary to the goodnesse of God, who is here said to know that onely which he knoweth to be good and ap∣proveth; as the opposition betweene this sentence and that which follow∣eth (Notwithstanding I have a few things against thee) maketh it manifest. I know then, that is, I like, or I approve of

Thy workes, and charity, and service, and faith, and patience. And thy workes, that is, thy workes begun, and thy workes ended; the workes of thy faith, and the workes of thy calling; thy workes at the first, and thy workes at the last. I commend thee for thy love of mee, and thy service to me, and thy faith in me, and thy patience for me, and thy proficiency in all these, which most evidently appeares by this,

That thy last workes are more than the first. Take we here by the way an infallible note of a true Christian, which is growth in grace and godlinesse: he is like Vespasian in the Poet, melior pejore aevo, better in his worser age. He never standeth at a stay, butp 1.341 goeth on from strength to strength: like the trees planted in the house of the Lord, theyq 1.342 still bring forth more fruit in their age. As ther 1.343 water-pots of stone, which our Saviour filled with wine by miracle, yeelded the best wine at the last; Thou hast kept the good wine even till now: and as thes 1.344 light of the Sun shineth more and more till it

be perfect day: as the branches of the true vine, bearing fruit in Christ, are purged and pruned by the Father, that they may bring forth more fruit.s 1.345 Here∣in the supernaturall motions of the Spirit resemble all naturall motions, which, as the Philosopher teacheth us, are velociores in fine quam in princi∣pio, swifter in the end than in the beginning. Of all the proper markes of the elect children of God this is the most certaine, and therefore St.t 1.346 Paul instanceth in it onely: This one thing I doe, forgetting those things which are behind, and reaching forth to those things which are before. I presse towards the mark for the price of the high calling of God in Christ Jesus. And St.u 1.347 Peter clo∣seth with it, as the upshot of all: Ye therefore, beloved, beware lest ye fall from your own stedfastnesse: but grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. It is not so in the spiritual as in the corporall augmenta∣tion: for the body groweth, according to all dimensions, but to a certain age; but the soule may & must grow in spiritual graces till the houre of death: and the reason of the difference is, because the aetas consistentiae of our body is in this life, but of our soul in the life to come. Here the body arriveth to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 highest pitch of perfection, but the soule arriveth not to hers til we come to the heavenly Jerusalem, and to thex 1.348 Church of the first borne, and to the spirits of just men made perfect. O that our blessed Redeemer had here made an end of his letter, and sealed up all the Angels praises with this sweet close! what an admirable president should we have had of a perfect Pastour? what joy should have beene in the presence of the Angels for the unspotted integrity and absolute perfection of this Angell? But because (as St.y 1.349 Jerome acutely observeth) that there was no use of hony in the sacrifices of the old law, be∣cause nothing pleaseth God which is onely sweet, and hath not in it somewhat of biting truth; therefore after the sweet insinuation, I know, &c. there fol∣loweth a sharpe reprehension, there is a Notwithstanding that standeth in this Angels light, and obscureth the lustre of all his former vertues.

Notwithstanding I have a few things against thee. Origen handling those word,z 1.350 Nigra sum, sed formosa, I am blacke, but comely, draweth the face and lineaments of Christs Spouse, if I may so speake, with a blacke coale:a 1.351 How (saith he) can she be faire that is all blacke? I answer, she hath repented her of her sinnes, and her repentance hath given her beautie, but such as may be in a Negro or Blackmoore. Philosophie teacheth that there is no pure metall to be found in the Mines of the earth, nor unmixed element in the world. What speak I of the earth? the starres of the skie are not cleane, nor the Angels of heaven pure in Gods eyes: (Job 25.5. Behold even to the moone, and it shineth not, yea the starres are not pure in his sight.) how much lesse sinfull man, whose conception is lust, and birth shame, and life frailty, and death corruption? After St. Austine had blazoned his mothers vertues, as Christ doth here the Angels, he presently dasheth them all through with a blacke line,b 1.352 Attamen vae laudibili vitae hominum, si remotâ miserecordiâ discutias eum, Woe be to the most righteous upon earth, if God deale with them in strict justice.c 1.353 As for me (saith that humble Saint) I confesse my sinnes to thy glory, but my owne shame: my sinfull delights contend with my godly sor∣rowes, and on whether side standeth the victorie I know not: woe is me, Lord

have mercy upon me. Againe, my ungodly sorrowes contend with my holy joyes, and on which side standeth the victorie I know not: woe is me, Lord have mer∣cy on me. Behold, I hide not my wounds: thou art a Physician, I am sicke; thou art a Surgeon, I am thy Patient; thou art pitifull, I am in miserie. If the light be darknesse, how great is the darknesse? If our righteousnesse be as menstruous clouts (Esay 64.6.) what are our monstrous sinnes? Yet the Pro∣phet saith not that the covers of our sinnes, but the robes of our righte∣ousnesse are as filthy rags. Whereuponb 1.354 Origen groundeth that question, which may gravell all those that build upon the sinking sands of their owne merits: Who dare brag of his righteousnesse, when he heareth God saying by his Prophet, All our righteousnesse is as filthy rags? Surely Pope Gregorie was no Papist, at least in this point: for he prizeth the best endeavours of grace in us at a lower rate than Luther or Calvin; they say our purest coyne is allayed with some quantity of baser metall, he, that it is no better than drosse:c 1.355 All humane justice (saith he) examined according to Gods strict justice, is inju∣stice. Therefore if we say or thinke God hath nothing against us, he hath much against us for so saying or thinking. Ford 1.356 who knoweth how oft he of∣fendeth? O cleanse thou us all from our secret faults. Had we arrived to the perfection of this Angel in my text, and could exhibite letters testimoniall signed by our Saviour, such as this Angel of Thyatira might; yet were it not safe to capitulate with God: notwithstanding all our vertues and graces he hath somewhat against us, either for sinnes of omission, or sinnes of commission, or at least sinnes of permission. I have somewhat against thee, that thou sufferest

The woman, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.e 1.357 Ambrosius Ansbertus, Richell, Dionysius, Carthusi∣anus, and Hugo Cardinalis, translate the word in the Originall, uxorem, thy wife: which is the rather worth the noting in these Popish Interpreters, who yet condemne Priests marriage. Doubtlesse this Angel was a good Bishop, for he is highly commended by our Saviour; yet had he his wife by their confession. Why therefore may not sacred persons enter into the sacred bands of matrimony? Is it because, as Pope Sirycius, and after him Cardinall Bellarmine, bear us in hand, conjugall acts and matrimoniall duties stand not with the sanctity of the Priests function? Now verily this is a strange thing, that marriage, according to the doctrine of their Church, is a Sacrament conferring grace, and yet a disparagement to the most sacred function: marriage is a holy Sacrament, and yet Priests are bound by a Sa∣crament (that is, an oath) never to receive it: marriage was instituted in Pa∣radise, in the state of mans innocencie, when the image of God, which the Apostle interpreteth to be holinesse and righteousnesse, shined most bright∣ly in him, and yet it is a cloud, nay, a blurre to the most holy calling: marri∣age was appointed by God as a speciall remedie against fornication and all uncleannesse, and yet is an impeachment to holinesse. The Aaronical Priest∣hood by Gods owne order was to be continued in the line of Aaron by ge∣neration, not election; and yet marriage cannot stand with the holinesse of Priesthood. Who of the Patriarkes before the Flood was holier than Enoch, who walked with God, and was translated, that he should not see death? of the Prophets under the Law, than Ezekiel? of the Apostles, than St. Peter and Philip? and yet of Enoch we read, thatf 1.358 he begat sonnes

and daughters: and Saintg 1.359 Chrysostome bids us take speciall notice of it, that the Holy Ghost saith in the same Verse, he walked with God, and beg at sonnes and daughters, to teach us that the bonds of matrimony are no such fet∣ters, that they hinder us from walking with God. Ezekielsh 1.360 wife is mentio∣ned in his prophecy, and Petersi 1.361 wives mother in the Gospel, and Philipsk 1.362 daughters that prophesied in the Acts: with whose examplesl 1.363 Clemens Alexandrinus mightily confoundeth, and convinceth those ancient Here∣tickes, the fore-runners of our Papists, who disparaged this holy ordinance of God: What, saith hee, will they blame the Apostles themselves? For Peter and Philip begat children; Philip also gave his daughters in marriage. Nei∣ther can our adversaries evade these instances, by saying that the Apostles indeed had wives before they were ordained Priests, but after they entred into that holy calling, forsooke them, and had no more commerce with them. Form 1.364 Clemens informeth us, that Saint Peters wife kept with him till her death, and that when he saw her led to martyrdome, he called to her by name, and encouraged her, saying, Remember the Lord.

Howbeit the major part of the Expositors take not Jezebel here for the Bishops wife, but a disciple of the Nicolaitans, who is here named Je∣zebel, because shee resembled Jezebel especially in three particulars.

1. As Jezebel brought amongst the Israelites the false worship of the Idoll Baal; so this woman laboured to bring into this Church of Thyatira, Idolatry and other pernitious errours in doctrine and practice.

2.n 1.365 Jezebel was given to fornication, for which vice the Holy Ghost brandeth this woman also.

3. Jezebel was a woman of authority, and by her place and dignity did countenance and maintaine▪ Idolatry; and so it is likely that this was a wo∣man of some place and ranke, which she abused to countenance wicked opi∣nions, and seduce Gods servants.o 1.366 Jezebel in the Hebrew signifieth fluxum sanguinis, or stirquilinium, an issue of bloud or doung; both which were ve∣rified in the wife of Ahab, whose abominable life and fearfull death yee may see set forth in lively colours in the booke ofp 1.367 Kings, to breed in all men and women a detestation of the one, by the shame and horrour of the other. A lamentable spectacle (deare Christians) to see the daughter and wife of a King trampled under foot in the dirt, and the dogges tearing her flesh, and licking up her bloud. Shee who spent so much time in dressing and tricking up her selfe at the window, is throwne downe headlong out of that window: shee that looked so high, falls full low, and is trod under foot by her servant: shee who spilt Naboths innocent bloud in Jezreel, expiateth the place with her owne bloud: that face, on which shee a little before had laid costly colours and oyntments, is now besmeared with dirt, and stained with her owne bloud: that flesh of hers which she pampered with all kindes of delicious meates, is now cast to dogges.

Let them heare this and feare who weare Jezebels colours, and tread in her steps; who defile themselves with corporall or spirituall fornication; who either idolatrize or idolize, worship painted images, or make them∣selves such. Jezebel was the first we reade of, that tooke the pensill out of the hand of her Maker, endeavouring to mend his workmanship; and what became of her you heard but now. And howsoever some of late, as they

have sowed pillowes under mens elbowes, so have tempered colours also for women, and made apologies for painting, yet all the ancient Fathers con∣demne it as a foule sinne. Saintq 1.368 Cyprian thus schooles a young Jezebel in his dayes: Art not thou afraid, saith hee, that plaisterest thy face, and pain∣test thy body, lest at the day of judgement thy Maker will not know thee? but when thou pressest among the rest to receive the promised rewards to his ser∣vants, will put thee backe, saying: Who art thou? what face doe I see? this is none of my workmanship, I never drew this feature. Saintr 1.369 Jerome takes the like up in his time as sharply: What makes paint and complexion on the face of a Christian? it is no other than the fire of youth, the fuell of lust, the evi∣dence of an unchaste minde: How can shee weep for her sinnes, for feare of wa∣shing away her paint, and making furrowes in her face? How dare shee looke her Maker in the face, who hath defaced his image in her selfe? But because I see it will be to no purpose, to draw this their sinne of painting in its pro∣per colours before them (for they cannot blush) I therefore leave them, and come to her in my Text

Which calleth her selfe a Prophetesse. As Novatus the Schismaticke or∣dained himselfe a Bishop, so Jezebel the Nicolait annointed (or rather painted her selfe) a Prophetesse, that by this meanes shee might teach more freely, and perswade more powerfully. The true Prophets of God recei∣ved their name and calling from God, and wonderfully confirmed the sin∣cerity of their doctrine by the truth of their miracles, and the truth of their miracles by the holinesse of their doctrine. So many tongues as they spake with, with so many testimonies; so many miracles as they wrought, with so many hands they signed and sealed their calling: but deceivers and impostors grace themselves with high and strange titles, and glorious names, to bleare the eyes of the simple. So Psaphon called himselfe, and taught the birds to call him, magnus deuss 1.370 Psaphon, great god Psaphon. Theudas said he was some great one. Simon Magus stiled himselfe the great power of God, and gave it out among his scholars, That hee delivered the Law to Moses in Mount Sinai in the person of God the Father, and in the reigne of Tiberius appeared in the likenesse of the sonne of man, and on the day of Pentecost came downe upon the Apostles in the similitude of cloven tongues. Montanus arrogated to himself the title of Paracletus, the comforter, and to his three minions, Priscilla, Maximilla, and Quintilla, the name of Pro∣phetesses.* 1.371 Manes bare himselfe as if hee were an Apostle immediately sent from Christ; and his followers would be thought to be termed Ma∣nichei, not from their mad master, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but because they poured manna out of their mouthes. The great Seducer of the Jewes, who in Theodosius time drew thousands after him into the sea and there drow∣ned them, perswaded his followers that he was Moses: and the abomina∣tion of the Turkes Mahomet calleth himselfe Gods great Prophet.t 1.372 Pliny derideth the vanity of the Greekes in this kinde, who usually set golden titles on leaden Treatises. And Heretickes alwayes, like Mountebankes, set out their drugs with magnificent words. Nestorius, though he were a condem∣ned

Hereticke, yet covered himselfe with the vaile of a true Professour, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ebion, though he held with the Samaritans, yet would be held a Christian. The Turkes at this day, though it appeares out of all stories that they descended from Hagar, yet assume to themselves the name of Saracens. The Donatist Schismatickes impropriate to their conventi∣cles the name of the true Church. And no marvell that the Salmonian off∣spring of Ignatius Loyola christen themselves Jesuits, sith the Prince of darknesse not only usurpeth the name, but also taketh upon him the forme of anu 1.373 Angel of light. It is a silly shift of a bankrupt disputant in the schooles to argue a vocibus ad res, from the bare name of things to their nature: and yet Bristow in his motives, and Cardinall Bellarmine in his booke of the notes of the Church, and other of the Pope his stoutest Champions, fight against us with this festraw, We are (say they) sirnamed Catholikes, there∣fore we are so. By this kind of argument Pope Alexander the sixt his ince∣stuous daughter might prove her selfe to be a chaste matron, because she was called Lucrece.

—Lucrecia nomine, sed re Thais; Alexandri filia, sponsa, nurus.

And Philemon his theevish servant might prove himselfe to be honest, be∣cause his name was Onesimus: and the three Ptolomies,* 1.374 whereof the first killed his Father, and the second his Mother, and the third his Brother, might prove themselves to be full of naturall affection, because the one was sirnamed1 1.375 Philopater, the other2 1.376 Philometor, the third3 1.377 Philodelphus. Were mens names alwayes correspondent to their nature,x 1.378 Philip of Macedon had lost a witty jest, which he brake upon two brothers, Hecaterus, and Am∣photerus, thus inverting their names, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He whose name is either of the two deserveth to be called both, because hee is worth both; and he whose name is both shall be called neither, because he is of no worth at all.

But to throw away foyles, and come to the sharpe: Will they thus argue in good earnest, Protestants are called Sectaries or Schismatickes, and Pa∣pists Catholikes, therefore they are so? Will they condemne the Primi∣tive Christians for Atheists, because the heathen usually so termed them, in regard they had no faith in their gods? Will they brand St. Paul for an Heretick, or the Truth himself for a Seducer, because ignorance and malice fastened these calumnies and blasphemies upon them? Protestants are ter∣med Heretickes by Papists, and are not Papists also by Protestants? what gaine then the Papists hereby? Papists are termed Catholikes; I would know by whom? If by any Protestant, they know well it is but by a Sar∣casme, or Ironie; as Alexander was called a god by the Lacedaemonians, Quoniam Alexander vult esse deus, sit deus.

Yea, but they are so stiled by all that adhere to the Church of Rome: and were not the Arrians called Catholikes by Arrians? the Nestorians Or∣thodoxe by Nestorians? the Novatians the best Christians by Novati∣ans? the Donatists sole members of the Church by Donatists? the most impure Sect of Anabaptists the Family of love by those of their owne cut?

If this argument may passe for currant; Papists terme themselves Catho∣likes, therefore they are so: what exception can be taken against these and the like? The Turkes call themselves Saracens, therefore they are the off∣spring of Sarah: they of Satans Synagogue call themselvesy 1.379 Jewes, there∣fore they are Jewes indeed: the Angel of Sardis had a name that hez 1.380 lived, therefore he was not dead: the Angel of* 1.381 Laodicea said he was rich, and nee∣ded nothing, therfore he was not wretched, & miserable, and poor, & blind, and naked: Jezebel called her selfe a Prophetesse, therefore she was so indeed. Without question Jezebel set some fairer colour upon the matter than this, else she could never have dazled the eyes of Gods servants: well she might offer to teach in the Church under this pretence, which yet S. Paul expresse∣ly forbids aa 1.382 woman to doe; but certainely she could never have foyled any servant of God with so weake an argument, grounded upon a bare title assumed by her selfe: yet the Spirit saith, that she not onely taught, but pre∣vailed also with some, and seduced them.

To teach and seduce my servants. I doubt not but at the reading of these words your thoughts trouble you, and you begin to question whether this doctrine is not a seduction, to teach that any of Gods servants can be seduced. Can any elect child of God fall from grace? Is it possible to plucke any of Christs members from his body? Can the Sun-beames by any winde or tempest be stirred out of their place?b 1.383 Doth not St. John dispute strong∣ly? They went away from us, because they were not of us: for if they had beene of us, they would not have departed from us. Is not St.c 1.384 Cyprians ob∣servation as true as it is elegant? The winde bloweth not away the corne, nei∣ther is a tree that hath taken a deepe root in the earth overthrowne in a tem∣pest: it is but chaffe which the winde scattereth abroad, and they are hol∣low and rotten trees, that are blowne downe in a tempest.

To dispell all mists of ambiguity, and cleare the truth in this point, I must acquaint you with two sorts of Christs servants, or retainers at least; some weare his cloth and cognizance, but doe him little or no service, others per∣form faithful service unto him: some give him their names only, others their hearts also: some professe outwardly that they are Christians, but have un∣beleeving hearts: others are within that they professe without: some are called onely to the knowledge of the truth, others are chosen also to be heires of salvation. Of these latter our Saviour speakes in St. John;d 1.385 My sheepe heare my voyce, and I know them, and they follow me, and I will give unto them eternall life, and they shall never perish, neither shall any man plucke them out of my hands. But of the former the words of my text seeme to bee meant.

Howbeit, because the Discerner of all hearts calleth them his servants, saying, to seduce my servants; and it is not likely that he would grace hy∣pocrites with so honourable an appellation: wee may yeeld somewhat more in this point, and without prejudice to the truth acknowledge, that the true servants of God, and ministers also of Christ Jesus, may be sometimes seduced out of the right way, but not farre, I am sure not irrevocably. The difference betweene them and others in this respect, is like that which thee 1.386 Oratour observeth betweene the Corinthian and common brasse: as the brasse of Corinth is longer ere it rust, and when it is rustie is sooner scowred,

and more easily recovers the former brightnesse than other brasse; so good men are hardlier withdrawne from the true faith, and more ea∣sily reclaimed from their errours, than those who beare no sincere love to the truth, but are wedded to their owne opinions whatsoever they are, and oftentimes blinded by obstinately setting their eyes against the bright beames of the Word. Out of the Arke of Noah, which was a type of the Church, there flew twof 1.387 birds, a Raven and a Dove; the Raven after hee had taken his flight returned not againe, but the Dove came backe with an Olive branch in her bill. The Dove (saith Saintg 1.388 Cyprian) represented the seduced Catholike, who after hee is gone out of the Church, never findeth rest till hee returne backe with an O∣live branch of peace in his mouth, and bee reconciled to the Church: But the Raven is the obstinate Hereticke, who leaveth the Church with a purpose never to returne to her againe. And many such Ravens have beene of late let flye out of the Arke, which never returne againe; or if they returne, it is to prey upon the sicke and weake members of our Church, and to picke out the eyes of her dearest children: and I pray God wee may never have cause to renew the Poets com∣plaint,

Dat veniam corvis, vexat censura columbas.

To commit fornication. Fornication, ash 1.389 Lyranus harpeth upon the word, is committed foure manner of wayes.

• 1. By the impure lust of the heart.
• 2. By the uncleane act of the body.
• 3. By the religious worship of Images or Idols.
• 4. By the immoderate love of earthly vanities.

For when the soule turneth away from God, and setteth her love wholly upon vile and base creatures, so farre below her, that God hath placed them under her feet; what doth shee but like a Lady of noble descent, married to a Prince, which disloyally leaveth his bed, and ma∣keth love to the groome of her chamber? Certainely this is sordidum adulterium, not onely filthy, but base adultery.

Howbeit, I take it, this was not the staine of the Church of Thy∣atira; but either fornication properly so called, which is corporall I∣dolatry; or idolatry, which is spirituall fornication. For idolatry de∣fileth the Spirit, as adultery polluteth the fl••sh: idolatry provoketh God, as adultery doth man to jealousie: as adultery is a just cause of separation betweene man and his wife, so idolatry maketh a breach be∣twixt God and the soule, and causeth in the end a divorce: by rea∣son of which separation for disloyalty and unfaithfulnesse, Sainti 1.390 Cy∣prian wittily tearmeth certaine virgins widowes before they were mar∣ried wives, yea and adulteresses too; not to their husbands, (which they had not) but to Christ, to whom they had plighted their troth. And looke how a jealous husband would bee transported with passi∣on, if hee should finde his wife embracing a stranger in bed; so doth

the wrath of God burne like fire, and his jealousie breake out like a bright flame against such as Pigmalion-like entertaine an Idoll for him in the bed of their soule, and commit fornication with it.

To commit fornication, and to eat meat sacrificed unto Idols. There is so neare affinity betwixt carnall and spirituall fornication, that few defile their soules with the one, but are defiled in body with the o∣ther; as Jezebels scholars here, who by eating meat sacrificed unto Idols, were provoked to corporall uncleannesse. One sinne, as it breedeth, so it feedeth another: and as blindnesse of eyes was inflicted upon Elymas for his blindnesse of heart, so God in his secret and just judgement here pu∣nished the Nicolaits spirituall with corporall fornication; that as they pro∣voked him to jealousie by familiarly and freely conversing with Idolaters, so they were provoked to jealousie by their wives keeping company with adulterers.

Touching eating meats sacrificed unto Idols, which the Spirit in this place, and Saintk 1.391 Paul, and all thel 1.392 Apostles in their decretall Epistle so strictly forbid, you are to understand that the Christians in the Primi∣tive Church, in respect of their acquaintance and alliance with the hea∣then that dwelt among them, did not sticke, when they were invited by them, to goe to their banquets and feasts, which they kept in the Temples of their Idols, when they sacrificed unto them, and there they spent the remainder of such cates and wines as had beene offered to their Paynim gods. The pretence which the Christians had for their resorting to these feasts was this, that they knew the Idoll was nothing, and therefore, giving thankes to God for his creatures, they did eat of all things without any scruple of conscience, howsoever they had beene used, and to whomsoever they had beene offered. This our Saviour here reproveth the Thyatirians for, and St. Paul the Corinthians in the place above alled∣ged; shewing, that though the Idoll was nothing in it selfe, yet sith the Gentiles did offer such things as were served-in at their Idols feast, not to God but to Divels, the Christians could not sit at the same tables with them, rejoycing and feasting in the names of them, but they must be parta∣kers of their idolatry. The maine argument he useth may bee thus reduced to forme.

They that eat of things offered unto Idols are partakers of the Divels table, and are as it were in messe with him: But none of Gods family may table with the Divell; therefore all Christians ought to make conscience of accepting the heathens invitation to such feasts, wherein they were to feed upon the Devils reliques. Now that the servants of God may not meddle or make with the Divell or any of his instruments, needs no proofe at all.m 1.393 For what Communion hath light with darkenesse? or what fellowship hath Christ with Belial? And that they that keepe gaudy dayes for the Divell, and make merry with his reliques, have fellowship with him, the Apostle sheweth by the like examples. They that eat of the sacramentall bread have their communion with Christ, they that eat of the legall sacrifices are partakers of the Altar; even so they that eat things offered unto Idols divide commons as it were with the D••vell.

Thus have I glanced at all the parts of this Scripture; but my principall

aime was from the beginning at Jezebel, set as a faire or rather foule marke in the midst of this verse (I have somewhat against thee, that thou sufferest Jezebel.) It is not onely evill to doe, but also to suffer evill, when it is in in our power to hinder it; as I proved heretofore at large by arguments drawne

1. From the Law, forbidding to plow with an Oxe and an Asse, and pu∣nishing Idolaters with death.

2. From the Gospell, denying the service of two Masters, and interdi∣cting all fellowship and communion of light with darknesse, or Christ with Belial.

3. From the Spirits bill of enditement, framed against the Angels of Pergamus and Thyatira, for tolerating the Nicolaitans.

4 From Gods threatning to cut off all such as sweare by him, and by Mal∣chim.

5 From the Kings command in the parable, to compell all the guests that were bid to come to his marriage feast.

6. From the imputation which is laid by the Spirit upon many Kings of Israel and Judah, for not taking away the high places.

7. From the examples of Asa, Josiah, Ezechiah, Nebuchadnezzar, Con∣stantine, Jovian, Theodosius, and other religious Princes, who by se∣vere lawes restrained heresie and idolatry, and constrained the true worship of God.

8. From the verdict and depositions of the ancient Fathers, Tertullian, Cyprian, Jerome, Austine, Leo, Gregory, Clemens Alexandrinus, Epiphanius, and Bernard, who all strengthen the armes of the Magistrate, and sharpen his sword against heretickes.

9 From the lawes of the ancient Grecians, Romanes, and almost all the heathen, who censured some way or other all innovation in religion, and profanation of divine worship.

Lastly, from the great danger of heresie, which like a canker soone spreads over the whole body of the Church, and, if it bee not looked into, killeth, and that eternally, thousands of soules, breaketh the bands of nature, and cutteth asunder all sinewes of humane society; putteth enmity, vari∣ance, and implacable discords in families, soweth seeds of sedition in the State, reacheth dagges and daggers to subjects to assacinate the sacred per∣sons of the Lords annointed, layeth traynes in the deepe vaults of disl••yall hearts, to blow up Parliaments, and offer whole Kingdomes for an Holo∣caust. It now remaineth that I appeach the Whore of Babylon of Jezeba∣lisme, and discover her filthy abominations, and abominable filthinesse in the face of the sunne.

The Spirit here describeth Jezebel by three markes:

• 1. Imposture, She calleth her selfe a Prophetesse.
• 2. Impurity, She teacheth to commit fornication.
• 3. Idolatry, She alloweth eating meat sacrificed unto idols.

With these three crimes I dare more confidently charge the Romane

Synagogue, because with a whorish forehead shee seemeth rather to stand upon the justification of them, than the deniall. For among her religious practises shee reckoneth pious frauds, as if shee verily beleeved that which heathen Varro writeth,n 1.394 That it is expedient for men to be cheated in matter of religion. And hereupon Vincentius Bellovacensis in the life of Saint Do∣minicke, intitles one chapter, De sanctâ ejus hypocrisi, Of his holy hypocrisie: And for impurity, Casa the Archbishop of Beneventum layeth colours of eloquence upon that foule sinne, which God punished in Sodome with fire and brimstone. And for idolatry, Gregory de Valentiâ, the prime of the Schoole-men, professedly pleads for it, and endevours to prove it to bee lawfull out of the words of Saint Peter;o 1.395 When ye walked in lasciviousnesse, lusts, revellings, banquettings, and unlawfull and abominable idolatries. What need (saith hee) Saint Peter deterre us from unlawfull idolatries, if some kind of idolatry were not lawfull? Good God! Idolatry lawfull, holy hy∣pocrisie, pious frauds, honest sodomy! Did ever Nicolaus of Antiochia, or Je∣zebel of Thyatira set abroach such impure and unsavoury doctrine? did e∣ver the Carpocratians, who let the reines loose to all kinds of lewdnesse and villany, maintaine more damnable positions?

But to keepe close to the patterne in my text, and to draw a perfect pi∣cture of the Church of Rome by notes taken from Jezebel.

* 1.396First, Jezebel called her selfe a Prophetesse: and doth not the Church of Rome usurpe the same title, and boast of her Propheticke Spirit? If any be ignorant hereof, let him cast but a looke into* 1.397 Bellarmine his booke of the notes of the Church, there shall he see Lumen propheticum, the light of prophesie, drawne out in a faire and goodly character, for the twelfth note of the Romane Church. You see the first marke of Jezebel visible in the Church of Rome: As Jezebel calleth her selfe a Prophetesse, so the Church of Rome arrogateth to her selfe that supernaturall gift.

* 1.398The second marke is as foule as the other is faire in shew: She teacheth to commit fornication. I would be loth to cast so foule an aspersion upon the Roman Church, if the ancient Rubrick in the Canon law blushed any thing at these words,q 1.399 He that hath not a wife, ought to have a concubine in stead of her: or the Pope his holinesse were ashamed to draw a revenue of many thousand Duckets by the yeere out of somewhat worse than Vespasian his tribute ex lotio. But sith the Marozia of Sergius, the Matildis of Gregory the s venth, the Lucretia of Alexander the sixt, the Magdalena of Leo the tenth, the Constantia of Paul the third, were as infamous as Ovids Corinna; sith ancient Popes have erected stewes, and later take toll of them at this day in Rome,* 1.400 Avennion, and elsewhere; sith ancienter Popes have dispen∣sed with unnaturall lusts, and the later with incestuous marriages; sith the Riarius of Sixtus the fourth, the Germanus of Julius the second, the Hippo∣lytus of Leo the tenth, and Innocentius de monte of Julius the third, gave but too much cause to Mantuan, and other later Poets to proclaime to the world,

Sanctus ager scurris, venerabilis ara cinoedis Servit, honorandae divûm Ganymedibus aedes.

Sith their owner 1.401 Wicelius professeth himselfe scandalized at the allowed concubines of Masse-Priests; and the Germans in theirs 1.402 grievances put up this for one, That the Bishops and their Officials doe not onely tolerate concu∣bines in Priests, so they pay a certaine rate for them, but also constrain Priests, who live continently, and keepe no concubines, to pay the former taxe: sith Pi∣cus Mirandula (in ep. ad Leo. 10.) and Cardinal Alliacus in his treatise of the reformation of the Church, report of their Cels, that they were become meere stewes: sith Costerus, yea and Cardinal Bellarmine, teach in expresse words, That it is a greater sinne in a Priest or Votary to marry, than to commit fornication; Est majus malum sic nubere quàm fornicari: sith Panormitan their great Lawyer delivereth it for a ruled case,t 1.403 That a Clergy man is not to be deposed for simple fornication: nay, sith the Councell of Toledou 1.404 admitteth such persons to the holy Communion, who keepe a concubine (so they bee not married:) no Papist can have an action of slaunder against me, for char∣ging their Church with somewhat more than bare toleration of simple fornication. Verily* 1.405 Espenceus had good cause to affirme, That more naugh∣tinesse and filthinesse might bee learned out of Taxa camerae Apostolicae, (whereunto I adde Zanche's de Matrimonio, and other Casuists) than out of all the obscene satyres, and epigrammes of profane Poets. What Christian eares can endure that preface of Pope Gregory,x 1.406 For adultery and other lesser sinnes the Bishop may dispence with a Priest after penance.

But I list not to bring to light other of their works of darknesse; let the night cover her owne shame. I proceed from Jezebels corporall to her spirituall whoredome, wherein the Church of Rome exceedeth her. For Jezebel taught onely that it was lawfull to keepe company, and make merry with Idolaters, and partake of their offerings: but the Church of Rome partaketh with them in their Idoll-worship. For albeit shee pre∣tendeth that shee tendereth no religious service to the Idols of the Hea∣then, the enemies of God, but to the images of Saints, and shrines of Martyrs; this no way cleareth her from spirituall uncleannesse. For it will not be allowed for a good plea in a disloyall wife, to say that she gave no entertainement to any of her husbands enemies, but onely made much of his dearest friends, and admitted them into bed for his sake. The adul∣terie in it selfe is foule, with whomsoever it be committed; and Idol-ser∣vice in it selfe is abominable, to whomsoever it be performed. To pay the debt of conjugall love to any save her husband in a wife is adulterie; and to tender divine honour to any save God is idolatrie. Therefore if wee can bring any good proofe hereof, that the Church of Rome doth this, and a∣voweth the doing of it, we doe her no wrong to call her the great Whore, of whose cup of abominations whosoever drinke become so giddie, that they fall before stockes and stones; like men whose braines are intoxicated, take images and pictures for men and women, bring presents to them, put costly apparell on them, speake to them, embrace and kisse them.y 1.407 O sottish folly! the living image of God falleth downe before dumb and dead pictures and statues; men to whom God hath given sense and reason, adore unreasonable and senselesse creatures; they who are capable of wisedome aske counsell of stockes and stones; they who receive their soules from heaven, doe homage, and per∣forme religious service to the vilest and basest creatures on the earth.

O curvae in terra animae, & coelestium inanes.

But to draw a formall bill of enditement against the Church of Rome.

Whatsoever Church attributeth divine honour to a creature, is guil∣tie of abominable Idolatrie:

But the Church of Rome attributeth divine honour to divers crea∣tures;

Ergo she is guilty of abominable Idolatry.

The proposition of this syllogisme is impregnable; and if it be assaul∣ted, we have anz 1.408 armie of authorities already mustered for the defence of it; therefore I fortifie the assumption against which the Adversarie is like to lay his batteries. Whosoever allow the same honour to the Image, and to him whom it representeth, that is to say, to the Image of God and God himselfe, to the Image of Christ and Christ himselfe, they by a necessarie consequent yeeld divine honour to Images, which are creatures: buta 1.409 A∣lexander Alensis,b 1.410 Thomas Aquinas,c 1.411 Cajetan,d 1.412 Bonaventure,e 1.413 Marsillius,f 1.414 Almaine,g 1.415 Carthusian,h 1.416 Capreolus,i 1.417 Henricus, and many other joyntly teach, that the same honour is due to the Image, and to the person represented by it: and particularlyk 1.418 Suarez contendeth, that divine honour is to be gi∣ven to the Images of the Trinitie, by the decrees of the Councell of Trent: therefore the Church of Rome by her chiefest pillars supporteth and main∣taineth idolatrie in the highest degree. Which will yet appeare more evi∣dently by these few instances: 1 Doe they not devote themselves, dedicate Temples, consecrate Altars, appoint offices, make daily prayers, vow pil∣grimages, and present offerings to the blessed Virgin, and doe all such out∣ward acts as properly appertaine tol 1.419 Latria? Is not this to equalize her with her Son? Surelym 1.420 Vega and Biels words import no lesse: She is pla∣ced (saith Vega) above all creatures, and whosoever boweth the knee to Jesus, falls downe flat before his mother; the glory of the mother and the sons I ac∣count to be the same. Almighty God (saithn 1.421 Biel) hath divided his kingdome betweene himselfe and her, in such sort that all matter of justice he reserveth to himselfe, but matter of mercie he referreth to her. In which consideration, or some such like, it is, that in countries subject to the See of Rome, all men and women, wheresoever they are, in the Citie or the field, thrice a day, when the Ave marie bell rings, send up their united devotions to her; and where one professeth himselfe a devoto to our Saviour, whose Townes devote themselves to her: where oneo 1.422 prayeth at a crucifix, ten pray at her Image: where one fasteth on Friday, which they account our Lords day, ma∣ny fast on Saturday, which they count our Ladies day. To conclude: they conclude all their prayers with an Ave Maria, as we doe with our Lords prayer, and most of their treatises with Laus deiparae Virgini, praise be to the Virgin mother of God: and in the Psalter called Bonaventures, they have

entituled all the hundred and fifty Psalmes of David to her; and where hee saith Lord, they put Lady.

2. Secondly, doe they not make an Idoll of the Crosse of Christ, when they professe that they worship it cultu latriae? To omit Aquinas and An∣dradius alledged by meo 1.423 else-where,p 1.424 Gretzer the Jesuit in his book of the Crosse saith, Wee affirme, according to the more common and received opi∣nion in the Schooles, that the Crosse of Christ is to be worshipped with latry, that is, divine worship.

3. Thirdly, doe they not make an Idoll of the Sacramentall bread, or the Host, as they call it; to which they pray and confesse, before which they fall downe, when it is carried in solemne procession on corpus Christi day?

Lastly, doe they not make Idols of their Images, and Reliques of Sanits, before which they burne incense, and bow downe when they pray, dire∣cting their prayers toward them, and fastening their eyes on them?

Here to stop the mouthes of our clamorous adversaries, who traduce us for nothing more than partiality in handling controversies; I will acquaint you with the answer they give to the former Bill of enditements.

1. Some of them say, that they worship not the Image, but God by the Image.

2. Others confesse, that they worship Images, but deny them to be Idols: to worship an Idoll is idolatry, not to worship an Image, say they.

3. Others salve all with a distinction of dulia and latria; they give dulia to Saints and their Images, and hyperdulia to the blessed Virgin, but latria only to God.

But they shall not so evade: for to their first evasion wee oppose these barres:

• First, that it is idolatry to worship God in, or by an Image.
• Secondly, that their learned Clerkes of later time maintaine, that the image it selfe is to be worshipped.

That it is unlawfull and offensive to the Highest, to worship him by a proxie, or set up an image to conveigh honour unto him by it; I evict out of the fortieth of Esay, Ver. 18.21. To whom will ye liken God? or what likeness will you compare him unto? And out of the fourth of Deuteronomy, Ver. 15. Take good heed therefore unto your selves: for yee saw no manner of similitude in the day that the Lord spake unto you in Horeb, beware lest you corrupt your selves, and make you a graven image, the similitude of any figure. Certainly, if God cannot, if he will not be likened by any thing, he will not like of that worship which commeth to him by or through an image; if it be unlawfull to make an image of God, what suppose you is it to make a god of an Image, by adoring it in Gods stead? Was not Phoedra an adulteresse, when shee lay with Hipolytus, because shee protested that shee embraced Theseus in him, whom he so neere resembled? Were the Jewes that worshipped the Calfe, or they that worshipped the brasen Serpent, or the image of Baal, free from idolatry? They dare not say it, because the Spirit of God con∣demneth them for Idolaters; yet they might plead for themselves, as Pa∣pists doe, that they worshipped God in the Calfe, and Christ to come in the Serpent, and him that dwelleth in a light that cunnot bee approached

unto in the image of Baal or the Sunne. For they were not such Calves as to fixe their devotion on a Calfe of their owne making; they were not so deceived by the old Serpent, as to attribute divine power to a Serpent of brasse; their eyes were not so dazled with the beames of the Sunne, that they mistooke the Sunne for God: No, the words ofq 1.425 Aaron, To morrow is a feast Jehovae, to the Lord: and those of God himselfe, Thour 1.426 shalt call me no more Baal: for I will take away the names of Baalim out of their mouth; make it a cleare case, that they made but a stale of the Image who bowed downe before it, intending the honour to God himselfe, ass 1.427 Josephus testi∣fieth of Jeroboam: Jeroboam, saith hee, appointed that God should bee wor∣shipped in those Calves which he set up in Dan and Bethel. And what shall we say, if Papists are indebted to the Heathen for this answer? who set this varnish upon their idolatrous practice, as you may see int 1.428 Lactantius,u 1.429 Ty∣rius, and* 1.430 Clemens Romanus. Saint Paul also testifieth as much of the Hea∣then in generall (Rom. 1.23.) They changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and to foure footed beasts, and to creeping things. And of the Athenians in particular (Acts 17.23.) Whom therefore yee ignorantly worship, him declare I unto you. The greatest God, as Tyrius speaketh, the invisible God, as Clemens, the incorruptible God, as the Apostle, the God whom Paul preached, the Lord Jehovah is the true God that made heaven and earth: yet the Jewes and Gentiles, who worshipped him by an image, or according to their own imaginations, in Scripture stand charged with Idolatry, and for ought ap∣peares to the contrary as deeply, as if their devotion had pitched and set∣tled upon the image of the Calfe, the Serpent, the Sunne, the starre Rem∣pham, the similitudes of men, birds, or creeping things, and not glaunced by them to their Maker. Yee heare that the Papists plea, take it at the best, is no better than the idolatrous Jewes plea, the Priests of Baals plea, the Gentiles plea: and what if the learnedest of their owne side debarre them of this plea also? what if their great Doctors teach, that the image is to be worshipped for it selfe, and not only in relation to the prototypon, as they speake? what if they curse all those who make any scruple of the ve∣neration of Images? Certainly Cardinallx 1.431 Bellarmine his words are plaine enough: The Images of Christ and Saints are to be worshipped not only by ac∣cident and improperly, but also by, or for themselves, and properly in such sort, that they bounded & termined the worship, as they are considered in themselvs, and not only as they stand for the samplar, that is, the person or thing they re∣present. This his assertion he there endeavoureth to prove out of the se∣cond Councell of Nice, and the late Conventicle at Trent, which who so readeth, cannot but see that speech of the Prophet David verified in the Patrons thereof: They that make Images are like unto them, and so are all they that put their trust in them. To which text Clemens Alexandrinus, as it seemeth to mee, had an eye, in that his pleasant allusion, whereby hee re∣presenteth the folly of Idolaters: As (saith hee) the naturall birds were be∣guiled by the counterfeit, and flew to the Pigeons that were drawne in the Painters shop; so naturall stockes flye to artificiall, senslesse men to senslesse Idols. How wardeth the Cardinall off this blow? after this manner: Wee have no recourse unto, nor performe any religious service to any Idoll, though

wee both teach and practice Image-worship. Why? what is the difference between an Image and an Idoll? An Image (saith he) is the representation of something which really subsisteth, as of God, Angel, or man; but an Idoll is the semblance of a thing feigned or imaginary, that hath no beeing at all, but in the fancy of the deviser. God in the Law forbiddeth us to worship the later sorts of similitudes, not the former.

Let us try this new coined distinction by the touch-stone of Gods Word: How is it written?y 1.432 Thou shalt not make to thy selfe Pesell, that is, any thing that is carved or graven, as not only the interlineary, Vatablus, Tremelius,z 1.433 and the Septuagint; but the vulgar Latine also, corrected by Sixtus,a 1.434 and re∣vised by Clemens, render the Hebrew.

Admit that the word Pesel signifieth not an Image, as Justin Martyr tran∣slateth it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but an Idoll, say these first words of the commandement meet with the worshippers of Idols, not of Images, yet certainly the clause following (nor the likenesse of any thing that is in heaven above, or in the earth beneath, or in the water under the earth) reacheth home to all Images. For all Images are likenesses of something in heaven, earth, or under the earth. The Idoll of Baal was the likenesse of something in heaven, the Calfe of something on earth, Dagon of something in the waters under the earth. For the first was the representation and similitude of the Sunne, the second of a Beast, the third of a Fish: yet the Scripture calleth these images Idols, and their worshippers Idolaters: therefore the Papists are in the same damnation with them, and contradict themselves in terminis, in saying they worship Images, not Idols. For every Image worshipped is an Idoll. True (say the later Papists) if it be worshipped cultu latriae, with divine worship, not cultu duliae, which is an inferiour kinde.

To cut off this third head of Hydra with the sword of the Spirit.

First, we ought not to distinguish where the Law distinguisheth not: It is a good rule in the civill Law, and holds in Divinity; but this distinction of dulia and latria hath no ground in Scripture, where the words dulia and latria are indifferently used; and as latria is attributed unto men, so du∣lia to* 1.435 God.

Secondly, the Commandement forbiddeth expresly all both inward and outward worship: all outward in those words; Thou shalt not bow downe before them: all inward in the words following, nor worship them. If there∣fore their dulia imply either an inward, or an outward worship of the likenesse of any thing that is in the world, it is prohibited in the second Commandement.

Thirdly, if it should be granted them, that there is some difference be∣tween dulia and latria, proper worship and improper, per se and per ac∣cidens, absolute and relative; yet questionlesse the honest vulgar are not a∣ble to tithe this Mint and Cummin, and cut these scholasticall distinctions to a haire, their dulia is latria, and latria dulia; and asa 1.436 Ludovicus vives con∣fessed before they clipped his tongue, they exhibit a like manner of devo∣tion to Saints, and their Images and Reliques, to that which the Heathen did to their gods and goddesses.

Fourthly, all worship is either civill or religious; to performe civill wor∣ship to Images, as if they were our concives, is ridiculous: to yeeld religi∣ous,

is impious. If by cultus duliae they mean civill complement, they must shew what familiarity or civill society the living have with the dead, and what courtesie their Images can returne backe againe. Indeed we reade of an Image of our Lady thatb 1.437 turned her backe parts to a Carthusian that came tardy to Mattens; but never of any that performed any complement before. No civill respect therefore is due to any Image, and much lesse religious: for Saintc 1.438 Austin teacheth expresly, that the Apostle forbiddeth any wor∣ship of religion to be given to a creature.

Lastly, the Jesuites and Schoolmen before alledged teach, that the Image of God, and of Christ, and of the Crosse; and all Papists teach, that the ele∣ments of bread and wine after consecration in the Sacrament, are to be wor∣shipped cultu latriae, or with divine worship. Therefore notwithstanding all their slips and evasions, the second Commandement taketh hold of them, and Gods fearfull judgement against Idolaters will seize on them also, if they avert them not by turning from dead Images to the living God.

I will cut off the thread of my discourse with Aristotle his sharpe censure of the Milesians,d 1.439 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Milesians are not fooles, yet they doe just the same things which fooles doe: even so though we forbeare to fasten the name of Heathenish Idolaters upon Papists; yet sure∣ly they doe the same things as they did.

First, the Heathen carried their gods of gold and silvere 1.440 upon their shoul∣ders; so doe the Papists beare out their Images and Reliques, inclosed in chasses of gold and silver, in their solemne procession on high dayes.

Secondly, the Heathen decked their Images, as if they were men and women, with apparrell (yet cannot these gods save themselves from rust and moth, though they bef 1.441 covered with purple raiment) and who knoweth not that Papists put costly apparrell on their Images? almost every Saint among them hath his holy day and working day suit.

Thirdly, the Heathen lighted candles before their Images,g 1.442 though the Image seeth not one of them: and doe not Papists set tapers before theirs?

Fourthly, the faces of the Heathen Idols were blacked withh 1.443 smoake: so are the Popish Images with the fume of the incense they burne to them.

Fifthly, the Heatheni 1.444 spake to their Idols as if they were able to under∣stand them: so doe the Papists to the wood of the Crosse; Ave lignum spes unica.

Sixthly, the Heathenish Priests beards and heads werek 1.445 shaven: and so are our Popish Priests crownes.

Seventhly, Baals Clergy (if I may so speake) was divided into Priests and Chemarims, so termed for the blacke attire they ware: so is the Po∣pish into Seminary Priests and Jesuites, birds of the same feather with the Chemarims.

Eighthly, the Heathen about thel 1.446 calends of February visited all their Temples with lights: a like ceremony the Papists use at Candlemasse.

Ninthly, at the beginning of the Spring the Heathen kept their Hilaria feasts, in which it was lawful to revel & riot in all kinds of disorder: in place whereof the Papists have brought in their Carnivals about the same time.

Tenthly, the Heathen commended every City and Village to the pro∣tection of some god or goddesse: Juno was Lady guardian of Carthage,

Venus of Cyprus, Diana of Ephesus, Pallas of Athens, &c. and have not the Papists likewise multiplyed their Saints according to the number of their Cities? and doe they not share the patronages of them betweene them? Doth not Venice fall to Saint Markes lot? Paris to Saint Geno∣viefe's? Spaine to Saint James's? France to Saint Dennises? Scotland to Saint Andrewes? Ireland to Saint Patrickes? England to Saint Georges?

Eleventhly, the Heathen assigned severall offices to severall gods, calling upon Ceres for corne, upon Bacchus for wine, upon Aesculapius for health, upon Mercurie for wealth, Apollo for wisedome, &c. In like manner the Papists addresse themselves to particular Saints upon particular and speciall occasions; to Saint Genoviefe for raine, to Saint Marc••an for faire wea∣ther, Saint Michael in battell, Saint Nicholas in a sea tempest, Saint Eustace in hunting, Saint Roch and Sebastian for remedies against the plague, Saint Raphel against catarres, Saint Apollonia against the tooth-ach, St. Anthony against inflammations, Saint Margaret for safe delivery in childe-birth, and to other Saints upon other occasions, as if God had granted a kind of Monopoly of the sev••rall commodities of this life to severall Saints.

Twelfthly, will you have yet more? Hercules hath left his club to Saint Christopher, Janus hath resigned up his keyes to Saint Peter, Lucina her of∣fice of midwife to Saint Margaret, the Muses their instruments of musicke to Cecilia, and Jupiter Hammon his hornes to Moses.

Sentio me jam de faece haurire, I now draw very low, the very lees and dregges of Popery, which whosoever sucketh, unlesse hee cast them up a∣gaine by repentance, is like to sup up the dregges of the viall of Gods wrath. And now (mee thinkes) I see the Sonne of man looke upon some of the re∣formed Churches with eyes sparkling like fire, and stamping with his brazen feet, to see these abominations of Jezebel winked at as they are in so many places. I meddle not here with any deliberation of State, fitter for the Councell Table than the Pulpit: but discover to every private Christian what his duty is, to refrain from the society of Idolaters; & I beseech them for the love of him, who hath espoused their soules to himselfe, and hath decked them with the richest jewels of his grace, and made them a joynter of his Kingdome, to beware that they be not enticed to spirituall fornicati∣on, to forbeare the company of all those who solicite them in this kind: nay farther, to detect such persons to authority, that they may learne not to blaspheme the truth of our Religion, nor seduce his Majesties subjects from their allegiance to the Prince, and conformity to his Lawes. Pliny writeth of certainem 1.447 Efts in Tyrinth, and Snakes in Syria, that doe no hurt to the natives, but sting strangers to death: it may bee some have the like conceit of our English Seminary Priests and Jesuites, who have done so great mischiefe beyond the Sea, that they have no power or will to hurt any here at home; and therefore dare more boldly converse with them, because their outward carriage is faire. But I beseech them to consider that the Panther hideth her ougly visage, which shee knoweth will terrifie the beasts from comming neere her, alluring them with the sweet smell of her body; but as soone as they come within her reach, shee maketh a prey of them. Therefore as you tender the salvation of your body and soule, your estate in this life, and the life to come, take heed how you play at

the hole of the Cockatrice, and familiarly converse with the great Whore, or any of her Minions, lest they draw you to naughtinesse and spirituall lewdnesse. Have no part with them that have no part in God, or have part with abominable Idols. If the good Bishop Saint Ambrose, being com∣manded by Valentinian the Emperour to deliver up a Church in his Dio∣cesse to the Arrians, gave this answer, That hee would first yeeld up his life: Prius est ut vitam mihi Imperator, quàm fidem adimat: shall wee give up our soules, which are the Temples of the living God, to Idolatrous wor∣ship? If Saint John the Evangelist would not stay in the bath with Cerin∣thus the Hereticke; shall we dare freely to partake with worser Heretickes in the pledges of salvation, and wash our soules with them in the royall bath of Christs bloud?o 1.448 Constantius the Emperour thought himselfe pollu∣ted, if he had but seen an Heathenish Altar; and Saint Ambrose proposeth it as a thing most absurd and intolerable, that a Christian should be present at the sacrifices of the Heathen. Our Saviour in this place, and Saintp 1.449 Paul in the first Epistle to the Corinthians, would not have Christians to eate any of those things that were sacrificed unto Idols: Nay, the Prophetq 1.450 David professeth, that he will not so much as name an Idol: Their offerings of bloud will I not offer, nor make mention of their names in my lips.

I end, and seale up my meditations upon these words spoken to an Angel, with the words spoken by anr 1.451 Angel: If any worship the Beast and his Image, and receive his marke in his forehead, or in his hand, the same shall drinke of the wine of the wrath of God, and he shall be tormented with fire and brimstone before the holy Angels & the Lamb: and the smoake of their torments shall a∣scend for ever & ever. And they shall have no rest neither day nor night, which worship the Beast and his Image, & whosoever receiveth the print of his name.

Gracious Lord, who gracest the Ministers of the Gospel with the title of Angels, make them in their knowledge and life angelicall: keep them not only from sinnes of omission and commission, but also from sinnes of permission; that all may see their works, and their love, and their service, and their faith, and their patience; their love of thee, and their service to thee, and their faith in thee, and their patience for thee, and their growth in all these gra∣ces, and that thou maist have nothing against them. And sith thou hast dis∣played the Romish Jezebel unto us by her three markes, of imposture, impu∣rity, and idolatry, breed in us all a greater loathing and detestation of her a∣bominations: preserve us by the sincere preaching of the Word, and powerfull operation of thy Spirit, that wee bee neither deceived by her imposture, to be∣leeve her false prophesies, neither defiled in our body by her impurity, to com∣mit fornication, nor in soule by her idolatry, to eate things sacrificed unto Idols.

Notes

• * 1.1

  Praef. Apolog. fest. eccles.
• a 1.2

  Austin. de civ. Dei, l. 22. c. 10.
• * 1.3

  Divis.
• b 1.4

  Cant. 5.10.
• c 1.5

  Cyp. l. 1. ep. 6. Floribus enim nec rosae nec lilia de∣sunt, & pax & acies habet suos flores quibus milites Christi ob gloriam co∣ronantur.
• d 1.6

  Joh. 1.17.
• e 1.7

  Mat. 11.9.
• f 1.8

  Cic. in Brut. O generosam stirpein, & tan∣quam in unam arborem plura germina, sic in istam domum multorum in∣sitam et illumi∣natam virtu∣tem.
• g 1.9

  Rev. 4.7. The fourth beast was like a flying Eagle.
• h 1.10

  Mat. 24.28. & Luk. 17.37.
• i 1.11

  Exod. 15.27.
• k 1.12

  Hieron tract. de 42. mansio∣nibus. Nec du∣bium quin de Apostolis ser∣mo sit, de quo∣rum fontibus derivatae aquae, totius mundi siccitatem ri∣gant. Juxta has aquas 70. creve¦runt palmae, quas & ipsos secundi ordinis intelligimus praeceptores, Lucà Evange∣listà docente duodecim fuis∣se Apostolos, & 70. Discipulos minoris gra∣dus. Vid supr. Ser. 10. The Apo∣stolike Bishop.
• l 1.13

  De vit. Pont. tit. Christ. nar∣rat. Orosius. l. 6. c. 21. Augustum Caesarem eo∣dem die man∣dasse ne quis se dominum de∣inceps vocaret, divinantem credo verum Principem or∣bis terrarum ac mundi totius natum esse.
• m 1.14

  Hom. Il. 1.
• n 1.15

  Mat. 11.29.
• o 1.16

  Mar. 3.17.
• p 1.17

  Col. 2.3.
• q 1.18

  John 6.68.
• r 1.19

  Ignat. epist. ad Philad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• s 1.20

  Tert. Nobis non o∣pus est curiosi∣tate post Chri∣stum, nec in∣quisitione post Evangelium, cum hoc credi∣mus nihil am∣plius credere desideramus: hoc enim prius credimus nihil ultra esse quod credere debea∣mus.
• t 1.21

  Cyp. ep. l. 2. ad. Cacil.
• u 1.22

  Hier. ep. 57. Nullum pri∣mum nisi Chri∣stum sequen∣tes.
• x 1.23

  Quid est de∣positum? quod tibi creditum, non quod à te inventum: quod accepisti, non quod exco∣gitasti. Cu∣stodi fidei ca∣tholicae talen∣tum: esto spi∣ritualis taber∣naculi Beza∣leel: pretiosas divini dogma∣tis gemmas ex∣culpe fideliter, coapta, adorna sapienter, adjice gratiam, splendorem, venustatem, intelligatur te exponente illustriùs quod ante obscurius credebatur: eadem tamen quae credidisti ita doce, ut cum dicas novè non dicas nova.
• y 1.24

  Bu la S.D.N.D. Pii Papae quarti super formâ juramenti professoris affix. ad Conc. Trid. p. 439.
• y 1.25

  Rom. 11.28.
• z 1.26

  Joh. 10.11.
• * 1.27

  Solut.
• * 1.28

  Tract. 124. in Joh.
• a 1.29

  Calv. in Har∣mon.
• b 1.30

  In psal. 118. Johannes cum caput suum su∣per pectus do∣mini reclina∣ret, hauriebat profunda secre∣ta sapientiae.
• c 1.31

  Beda in E∣vang. Johan. Quia in pecto∣re Christi sunt omnes thesauri sapientiae & scientiae recon∣diti, meritò su∣per pectus ejus recumbit quem majore caeteris sapientiae & scientiae singu∣laris munere donat.
• d 1.32

  Guil. com. in Johan. c. 21.
• * 1.33

  Joh. 1.18. No man hath seene God at a∣ny time: the onely begotten Sonne which is in the bosome of the Father hath revealed him.
• e 1.34

  2 Tim. 3.16.
• f 1.35

  Mat. 26.20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mark. 14.18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Luk. 22.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.36

  Rueus lib. de geminis, cap. de smaragd.
• h 1.37

  Vid. infr.
• i 1.38

  Apoc. 14.4.
• k 1.39

  Gal. 2.9.
• l 1.40

  Mat. 25.38.39.
• m 1.41

  Joh. 13 25.
• n 1.42

  Joh. 19.26. Woman behold thy sonne. Ver. 27 Then sayd hee to the Disciple, behold thy Mother.
• o 1.43

  Apoc. 1.5.6.
• a 1.44

  Luke 1.41.
• b 1.45

  Luke 2.14.
• c 1.46

  Esay 49.13.
• d 1.47

  Gal. 4.4.
• e 1.48

  Cant. 1.3.
• f 1.49

  Athanas. hom. de semenie. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.50

  Esay 49 8.
• h 1.51

  Joh. 19.5.
• i 1.52

  Mat. 2.9.
• k 1.53

  Joh. 1.47.
• l 1.54

  1 Cor. 15.51.52.
• m 1.55

  Act. 12.7.
• n 1.56

  Esay 7.14.
• o 1.57

  Apoc. 22.12.
• p 1.58

  1 Joh. 3.1.
• q 1.59

  Apoc. 1.7.
• r 1.60

  Luk. 2.10.11.
• s 1.61

  Psal. 134.1.
• t 1.62

  Lam. 1.12.
• u 1.63

  Apoc. 10.6.
• x 1.64

  Chrys. in hunc locum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• y 1.65

  Ib. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• z 1.66

  John. 1.9.
• a 1.67

  Carion. in Chron.
• y 1.68

  Aug. de civit. Dei. l. 22 c 30. Post hanc tan quam in die septimo requi escet Deus, cum eundem septi∣mum diem quod nos eri∣mus in seipso faciet requies∣cere.
• b 1.69

  Maxin. Taur. hom 6 de nativ. In fine tempo∣rum natus est ille cujus aeterni¦tatem nulla sae∣culorum tem∣pora compre∣hendunt.
• * 1.70

  Marriage song.
• c 1.71

  Cant. 1.1.
• d 1.72

  Summ. p. 3. q. 1. art. 5. Non de∣cuit à princi∣pio humani ge∣neris ante pec∣catum Deum incarnari: non enim datur me∣dicina nisi infir∣mis: nec statim post peccatum conveniens fuit Deumincarnari propter condi∣tionem primi peccati quod a superbia perve∣nerat, unde co¦modo homo e∣rat liberandus ut recognosceret se indigere libera∣tore.
• c 1.73

  Gen. 49.10.
• d 1.74

  Luke 2.1.
• e 1.75

  Micah 5.2.
• f 1.76

  Functius in Chron.
• g 1.77

  Sethus Calvi∣sius ex Dione Cassio.
• h 1.78

  John 8.36.
• i 1.79

  Plat ex Eu∣trop & paulo diac.
• k 1.80

  Esay 10.27.
• l 1.81

  Magdeburg ex Petro comest. Templum pacis corruit Romae ne alibi quam in Messiâ pax quaereretur.
• m 1.82

  Calvis. in Chron. ad an. c. 1.
• n 1.83

  Mat. 2.2.
• o 1.84

  Quest. vet. & N.T. Hod••e••no die natus est Christus, octa∣vo Calend. Jan. ab illo die cres∣cunt dies: ecce à nativitate Christi dies crescit, illo oriente dies proficit.
• p 1.85

  Ambros. Serm. 8. de temp.
• q 1.86

  Prudent. in hy••n. ad Cal. Jan. Quid est quod Arctum circulum Sol jam recurrens deserit? Christusne terris nascitur qui lucis augit ••ramitem?
• r 1.87

  Magdeburg. ex Martino. Vinca Engaddi quae balsamum ferebat, horem, fructum, & liquorem simul fudit.
• s 1.88

  Joseph. de bello Jud. l 7. Migre∣mus hinc.
• t 1.89

  Acts 10.11.
• * 1.90

  Application.
• t 1.91

  Phil. 2.12.
• u 1.92

  John 9.4.
• x 1.93

  Mat. 7.23.
• y 1.94

  Mat. 25.41.
• y 1.95

  Titus 2.11.
• z 1.96

  Luke 19.9.
• a 1.97

  Ezek. 2.10. Vid. Hier. in c. 2. Ezekielis.
• b 1.98

  Exod 16.33. And Moses said to Aaron, take a pot and put an Omer full of Manna therein, &c.
• c 1.99

  Rev. 2.17.
• d 1.100

  Nazianz ad Nemes. Litera∣lem comparat corpori, spiritu∣alem animae; & Verbum Dei geminam habet naturam, divi∣nam invisibi∣lem, humanam visibilem: ita Verbum Dei scriptum habet sensum exter∣num & inter∣num.
• e 1.101

  Sen. ad Lucil. ep. 23. Levium metallorum fructus in sum∣mo est, illa o∣pulentissima sunt quorum in alto latet vena assiduè pleniùs respon∣sura fodienti.
• f 1.102

  L. 2. confes. c. 31. Sensit om∣nino ille, & cogitavit cum ea scriberet quicquid hic ve∣ri potuimus in∣venire, & quic∣quid nos non potuimus aut nondum possu∣mus, & tamen in tis inveniri potest.
• g 1.103

  Psal. 45.14.
• h 1.104

  Cant. 5.12. ver. 11.••.2.2. ver. 13. c. 4.14. c. 2.1. c. 5.14. c. 1.17. c. 5.15. c. 1.10.
• i 1.105

  She shall be as the wings of a dove covered with silver, and her feathers with yellow gold.
• k 1.106

  Brightman in Cant. Tur∣tures aureas, a∣lii murenulas, aliilineas, septu∣aginta similitu∣dines.
• k 1.107

  Faciemus ti∣bi similitudi∣nes aur•• cum puncturis ar∣genti.
• l 1.108

  Apoc. 21.14.
• m 1.109

  Heb. 9.4.
• n 1.110

  Heb. 9.23.24.
• o 1.111

  M^r. Whit∣tall, Bradburn, and their fol∣lowers.
• p 1.112

  Gal. 4.2.3.
• q 1.113

  Hay. hist. sac. l. 3. Ebionitae pauperes inter∣pretantur, & verè sensu pau∣peres ceremo∣nias adhuc le∣gis custodientes
• r 1.114

  Gal. 3.1, 2, 3.
• s 1.115

  Gal. 5, 2.
• t 1.116

  Ser. 7. Anti∣qua observatio novo tollitur sacramento, hostia in ho∣stiam transiit, sanguinem san∣guis excludit, & legalis festi∣vitas dum mu∣tatur, impletur.
• u 1.117

  Esay 49.23.
• x 1.118

  Psal. 149.8.
• * 1.119

  Jam. 3.11.
• y 1.120

  Ausonius in epig. Autorem feriunt tela re∣torta suum.
• z 1.121

  Lib. 6. instit. Orator. Nimi∣um risus preti∣um est, si pro∣bitatis impen∣dio constat.
• a 1.122

  Rev. 1.20.
• b 1.123

  Cic. divinat. in Ver. Quem∣vis ut mallem eorum qui pos∣sunt quàm me, me ut mallem quam nemi∣nem.
• c 1.124

  Nat. hist. l. 28. c. 8. Ca∣melion saluta∣ris est parturi∣entibus, si sit domi, si verò inferatur, per∣nitiosissimus.
• d 1.125

  Plin. nat. hist. l. 32. Apelles cum spumam pingere vellet, & saepiùs fru∣strà expertus esset, iratus arti spongram im∣pegit in viso loco tabulae, & illa reposuit ablatos colores qualiter cura optabat, fecit∣que in picturâ fortuna natu∣ram.
• e 1.126

  Sanctius in hunc locum. Aurum, ut ait Aquinas, signi∣ficat sensum spiritualem, argentum elo∣qum nitorem; illud suppedi tat Scriptura, hoc ars concio∣natoris.
• f 1.127

  Exod. 28.17.
• g 1.128

  Apoc. 3.18.
• * 1.129

  The first Ser∣mon preached on good Friday by master War∣berton now Dean of Wels, abridged.
• a 1.130

  Apoc. 4.7.
• h 1.131

  Psal. 17.13.
• i 1.132

  1 Chron. 21.27.
• k 1.133

  Eccles. 8.11.
• l 1.134

  2 Pet. 3.9.
• m 1.135

  Tacit. annal. l. 1. In Hateri∣um statim in∣vectus est, at Scaurum, cui implacabiltus irascebatur, silentio trans∣misit.
• n 1.136

  Bernard. in Cant. Ser. 42.
• o 1.137

  Xiphilin. in vit. Trajan.
• p 1.138

  Com. in Evan.
• q 1.139

  Mat. 12.29.
• r 1.140

  Phil. 2.6.
• * 1.141

  The second Sermon, prea∣ched by Doctor Hall, now Lord Bishop of Ex∣on, abridged.
• * 1.142

  Ecclus. 13.25.
• * 1.143

  Pro. 28.22.
• * 1.144

  Pro. 21.6.
• * 1.145

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.146

  Pro. 11.4.
• * 1.147

  The third Ser∣mon, preached by Dr. Hacket, sometimes fel∣low of new Col∣ledge in Oxon, abridged.
• * 1.148

  1. Who tooke.
• * 1.149

  2. Whom.
• a 1.150

  Eccl. 12.7.
• b 1.151

  Heb. 12 9.
• c 1.152

  Epiphan. hae∣res. 70.
• * 1.153

  3. What he did with him.
• d 1.154

  Luk. 23.43.
• e 1.155

  Apoc. 2.7.
• f 1.156

  2 Cor. 12.4.
• * 1.157

  4. To what end God placed him there.
• * 1.158

  5. Gods large permission.
• f 1.159

  Lib. 13. è Ci∣vit. Dei.
• * 1.160

  6. His restraint.
• g 1.161

  Antiq. ••uda∣••••. l. 3. c. 9.
• h 1.162

  Serm. 14. de ver••. Dom.
• * 1.163

  7. Hi•• punish∣ment if he re∣straine it not.
• i 1.164

  Ad Felician.
• k 1.165

  Omph. in vit. Clem.
• l 1.166

  Gen. 32.10.
• m 1.167

  1 Sam. 18.11.
• n 1.168

  Distinc. 96.
• o 1.169

  1 Pet. 2.13.
• p 1.170

  Rom. 13 1.
• q 1.171

  Tert. ad S••p.
• r 1.172

  Lib. 3. c. 50. & ep 48.
• s 1.173

  In Evang. Serm. 8.
• t 1.174

  Eccles. 11.1.
• * 1.175

  2 Cor. 9.7.
• * 1.176

  The fourth Sermon, prea∣ched by master Francis White, now L. Bishop of Ely, and L. Almoner to his Majestie.
• a 1.177

  Psal. 16: 2. Hier. ad Ce∣lant.
• c 1.178

  Chrys. 2 Cor. hom. 30.
• d 1.179

  Aug. de civit. Dei l. 10.
• e 1.180

  Tert. l. 4. cont. Marcion.
• f 1.181

  Jam. 1.17.
• g 1.182

  Sueton. in Vesp. c. 16.
• h 1.183

  Mal. 1.14.
• i 1.184

  Lib. 10. de Ci∣vit. Dei, c. 6.
• k 1.185

  Lib. 2. cont. Faust. Manich. c. 17.
• l 1.186

  Lib. 10. de Ci∣vit. Dei, c. 5.
• m 1.187

  Lib. 4. cont. Marcion. c. 1.
• n 1.188

  L. de spiritu sanc.
• o 1.189

  Tert. de pu∣dicit. c. 9.
• p 1.190

  In Psal. 95.
• q 1.191

  1 Pet. 2.5. Heb. 13.16. De idelis.
• r 1.192

  Con. Juli. l 10.
• s 1.193

  Iren. l. 4. c. 34.
• t 1.194

  Cap. 21.
• u 1.195

  Lib. de spirit. sanct.
• t 1.196

  Quo sensu opera placant Dei iram. Vid. in fra.
• u 1.197

  1. Tim. 6. Heb. 13.
• x 1.198

  1. Cor. 13.
• y 1.199

  Rom. 12.1.
• z 1.200

  1. Cor. 9.27. 2. Cor. 4.8.
• a 1.201

  Luke 2.37.
• b 1.202

  Mat. 6.13.
• c 1.203

  Heb. 13.
• a 1.204

  Plin. l. 2. nat. hist. c. 44. Me∣tellae Crassi uxoris sepul∣chrum ita con∣structum est, ut quinquies can∣dem verborum sententiam re∣gerat.
• * 1.205

  Conclusion.
• b 1.206

  Gen. 24.22.
• c 1.207

  Ezek. 6.11, 12.
• * 1.208

  Ver 13.
• d 1.209

  Psal. 45.9.
• e 1.210

  Esay 61.10.
• f 1.211

  1 Tim. 2.9.
• g 1.212

  1 Pet. 3.3.
• h 1.213

  De habitu Virg.
• i 1.214

  Antiph. Po∣et. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.215

  Rupertus, Isi∣dorus, and Gre∣gorius.
• k 1.216

  Sanct. in bunc loc. Nam in murenulis Scriptura sacra ostenditur, quae auro spiri∣tualium sen∣suum fulget in∣teriùs, & ar∣gento coelestis eloquii nitet exterius.
• l 1.217

  John 21.15, 16, 17. Syn. sect. c. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• m 1.218

  Basil. ep. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n 1.219

  Eras. Apoph. in Catone.
• o 1.220

  1 Pet. 4.11.
• p 1.221

  In Mat. hom. 21.
• q 1.222

  Basil. ep 62. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• r 1.223

  Sanctius in hunc locum. Concionatores ars talis esse debet, ut auri nitorem non obscuret sed accendat, quod in monili prae∣stant argentei vermiculi.
• s 1.224

  Quintil. inst. orat. Ut affert lumen clavus purpurae loco insertus, ita certè neminem deceat intexta pluribus notis vestis.
• t 1.225

  Bertius Geo∣graph.
• u 1.226

  Gal. 6.6.
• x 1.227

  Exod. 35.5.
• y 1.228

  Virg. Aenid.
• z 1.229

  Brightman in Cant.
• * 1.230

  Lib. 37. nat. hist c. 2 In O∣pale est Car∣bunculi tenui∣••r ignis Ame∣••hysti fulgens purpura & Smaragdi vi∣rens m••re, &c.
• * 1.231

  Apoc. 1.12.
• a 1.232

  Bullengerus in hunc locum. Illuminat ali∣os, alios igne sempiterno concremat.
• b 1.233

  Solinus c. 20. Hypanis Scy∣thicorum am∣nium princeps haustu saluber∣rimus, dum in Exampeum fontem infe∣ratur, qui am∣nem suo vitio vertit.
• d 1.234

  Sen. ep. 12. Gratissima sunt poma cùm fugiunt, deditos vino potatio extre∣ma delectu, &c.
• c 1.235

  Esse Phoebi dulcius solet lumen jamjam cadentis.
• e 1.236

  Cap. 1. V. 9, 10.
• f 1.237

  Apoc. 5.1.
• * 1.238

  Se necans.
• g 1.239

  Ovid. ep.
• h 1.240

  Cap. 2. Ver. 4.
• i 1.241

  Ver. 10.
• k 1.242

  Ver. 15.
• l 1.243

  Cap. 3. Ver. 4.
• m 1.244

  Ca. 3. Ver. 10.
• n 1.245

  Ver. 17.
• o 1.246

  Ver. 18.
• * 1.247

  Cap. 2. Ver. 20.
• p 1.248

  Apoc. 22.2.
• q 1.249

  Hos. 14.9.
• r 1.250

  Eras. Adag. Omnibus ma∣lis punicis pu∣tridum gra∣num inest.
• s 1.251

  James 3.1.
• t 1.252

  Hieron. ad Ctes. Simon Magus heresin condidit Hele∣nae meretricis adjutus auxi∣lio; Nicolaus Antiochenus omnium im∣munditiarum repertor, choros duxit foemineos, Marcion Romam praemisit mulierem, quae decipiendos sibi animos praepararet.
• u 1.253

  Acts 16.14.
• x 1.254

  Heb. 1.14.
• y 1.255

  Matth. 11.10. Malac. 3.1.
• z 1.256

  1 John 1.5.
• a 1.257

  Phil. 3.20. Our conversation is in heaven.
• b 1.258

  Matth. 18.10
• c 1.259

  Mat. 24.31.
• d 1.260

  Apoc. 16.1.
• e 1.261

  1 Cor. 15 52.
• f 1.262

  Luke 22.43.
• g 1.263

  Job 33.23. If there bee a messenger with him, an interpreter, one among a thousand, to shew to man his uprightnesse, &c.
• h 1.264

  Psal. 110.4.
• i 1.265

  Gal. 4.14. Ye received me as an Angel of God, even as Christ Jesus.
• k 1.266

  Lib. 3. c. 3.
• l 1.267

  In ep. ad Tit. l. 1. Toto orbe decretum est, ut unus Presby∣terelectus super∣poneretur cae∣teris, ad quem omnis Ecclesiae cura pertineret.
• m 1.268

  Variam & miscellaneam Religionem in∣duxerunt scep∣tro tuendo, ne unquam conspi∣rare interse om∣nes possint.
• n 1.269

  Ecclesiast. hist. l. 4. c. 27.
• o 1.270

  Lib. 3. de rep. c. 7.
• p 1.271

  In Apolog.
• q 1.272

  In his answer to the refor∣med Catholike.
• r 1.273

  Mat. 13.30.
• s 1.274

  Lactan l. 5. divin. institut. c. 14. & 20. Quis tam in∣solens, tam ela∣tus est, qui me vetet oculos in coelum tollere? quis imponat mihi necessita∣tem vel colendi quod nolim, vel non colendi quod velim? Nihil est tam voluntarium quam Religio, in quâ si ani∣mus sacrifican∣tis est aversus, jam sublata est, jam nulla est.
• t 1.275

  Tertul. ad Scapulam c. 2. Nec religionis est religionem cogere.
• u 1.276

  Bernard. in Cant. Fides sua∣denda, non im∣ponend••.
• x 1.277

  Aug. l. 18. de Civit. Dei. Ro∣ma, cum om∣nibus penè gen∣tibus domina∣retur, omnium penè gentium survivit errori∣bus.
• y 1.278

  Mat. 13.30.
• z 1.279

  Ver. 14.
• a 1.280

  See the book of the Spanish Inquisition, and in it the forme of this bridle.
• b 1.281

  Mald. in hunc loc. Abu∣tuntur hoc loco ut probent aut non puniendos aut non occi∣dendos haereti∣cos.
• c 1.282

  Lact. divin. instit. l. 5. c. 20. Verbis potiùs quàm verberi∣bus res agenda est ut sit volun∣tas: distringant aciem ingenio∣rum suorum; si ratio eorum ve∣ra est, afferatur, parati sumus au dire; doceant, tacentibus certè nihil credimus, sicut nec sae vi∣entibus quidem cedimus.
• d 1.283

  Aug. ep. 48. Hippo cum tota esset in parte Donati, ad unitatem ca∣tholicam timo∣re legum im∣perialium con∣versa est.
• e 1.284

  Lactan. loc. sup cit. Non est opus vi & injuria, quia Religio cogi non potest.
• * 1.285

  Epist. 48. Utrisque mo∣lestus est, u∣trosque tamen amat.
• f 1.286

  Aug ep. 50. Est persecutio justa quam fa∣cit impiis Ec∣clesia, & est persecutio in∣justa quam fa∣ciunt impii Ec∣cl••siae: & ep. 48. ••lanè semper & mali persecuti sunt bonos, & boni malos; illi no∣cendo per in∣justitiam, hi consulendo per disciplinam, illi immaniter, isti temperan∣ter, illi perse∣quuntur sani∣tatem, hi pu∣tredinem.
• g 1.287

  Jude 22, 23.
• h 1.288

  Serm. 66. in Cant. Appro∣bamus zelum, factum non laudamus.
• i 1.289

  Deut. 22.10, 11.
• k 1.290

  Deut. 13.6, 8, 9.
• l 1.291

  Matth. 6.24.
• m 1.292

  2 Cor. 6.14, 15, 16.
• n 1.293

  Ezek. 20.39.
• o 1.294

  Zeph. 1.5.
• p 1.295

  1 Kin. 15.14.
• q 1.296

  2 Kin. 18.4.
• r 1.297

  2 Kin. 23.25.
• s 1.298

  2 Chron. 34.4, 5.
• t 1.299

  2 Kin. 23.10, 11, 12, 13.
• u 1.300

  2 Chro. 34.33.
• x 1.301

  Luke 14.16.
• * 1.302

  Ver. 23.
• y 1.303

  In hunc. loc. Non quia co∣gantur repre∣hendant, sed quò cogantur attendant.
• z 1.304

  2 Chr. 15.16. And all the peo∣ple sware unto the Lord with a loud voyce, with shouting, trum∣pets, and cor∣nets, that who∣soever would not seeke the Lord God of Israel should be slaine.
• a 1.305

  Euseb. in vit. Constant.
• b 1.306

  Lib. 1. tit. 5. Omnes vetitae legibus divinis, & imperialibus constitutionib{us} haereses perpe∣tuò conticescant
• c 1.307

  Tit. cunc. Cuncti haeretici procul dubiò noverint om∣nia sibi loca a∣dimenda esse.
• d 1.308

  Manicheos meritissimâ severitate per∣sequimur, ac primum volu∣mus publicum esse crimen, quia quod in re∣ligionem divi∣nam committi∣tur, in omnium fertur injuriam: & in eos severi∣tatis nostrae acu∣lei erigantur, qui eos domi∣bus suis dam∣nandá provisi∣one defendunt.
• e 1.309

  Scorpiacum c. 2. Ad offici∣um haereticos compelli, non illici dignum; du••••tia vincen∣da est non sua∣denda: & uti∣que satis opti∣mum prae••udi∣catur quod pro∣babitur a Deo constitutum.
• f 1.310

  Cypr. ep. 6.
• g 1.311

  Greg. com. in Cant.
• h 1.312

  Hier. in Cr••s. Leo. ep. 93.
• i 1.313

  Lib. 3. cont. Parm.
• k 1.314

  Ep. ad Ser. Procul dubio melius esset ut gladio coerce∣rentur illius, qui sine causà gladium non gestat.
• l 1.315

  Leg. 12. tab. Deos privatos nemo habeat.
• m 1.316

  Plato in a∣polog. Socr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n 1.317

  Seneca sent. Violatarum re∣ligionum apud diversas gentes diversa statui∣tur poena, apud omnes aliquo.
• o 1.318

  Tract. 11. in Johan. Videtis qualia faciant, & qu••lia pati∣untur; occi∣dunt animas, affliguntur in corpore, sem∣piternas mortes faciunt, & tem∣porales se per∣peti conque∣runtur.
• p 1.319

  Non solum deorum causâ, sed quia nova quaedam numi∣na hi tales in∣ducentes, mul∣tos impellunt ad rerum mu∣tationem.
• q 1.320

  Ovi. fast. l. 6.
• r 1.321

  Ep. 166. Julia∣nus reddidit Basilicas haere∣ticis quando templa Demo∣nus, eo modo putans Chri∣stianum no∣men posse pe∣tire de te••••••s, si unitati Eccle∣siae, de qua lap∣sus fuerat, invi∣deret, & sacri∣leg••s di••••••nsio∣nes liberas esse p••rmitteret.
• * 1.322

  Plin. nat. hist. l. 8 c. 22. Arca∣des scribunt ex gente Antei cuiusdam in stagnum quod∣dam regionis ejus duci, vesti∣tu{que} in qu••rcu suspenso ……na∣re & abire in desertum, trans∣figuratique in lupos.
• t 1.323

  In Apoc. c. 2. Quae quaeso clementia est crudelissimis lupis blandiri, ut oves inno∣centes Christi sanguine re∣demptas impu∣nè dil••nient? quae haec pati∣entia sinere vi∣neam Domini ab immanissi∣mis monstris devastati?
• y 1.324

  Acts 2.37.
• * 1.325

  This Sermon was preached during the Par∣liament, where∣of many were present.
• a 1.326

  Apoc. 22.
• b 1.327

  Lib. 17. c. 16. nat. hist. Arbo∣rem vidimus ••uxta Tiburtes Tulias omni genere pomorum onustam, alio ramo nucibus, alio baccis, aliunde vite, ficis, pyris, punicis, malorum{que} generibus.
• c 1.328

  Sen ep. 23. ad Lucil. Levium metallorum fructus in sum∣mo est, illa opu∣lentissima sunt quorum in al••o latet vena assi∣doè plenius re∣sponsura fodi∣enti.
• d 1.329

  E••. 40. Quid est aliud Scrip∣ture sacra n ••i quaedam episto∣la Omnipoten∣tis Dei ad crea∣turam suam.
• e 1.330

  Esay 52.7. & Rom. 10.15. How beautifull are the feet of them that preach the Go∣spel of peace?
• f 1.331

  Beda in A∣poc. Pedes sunt Christiani in fine seculi, qui similes erunt orichalcho, quod est aes per ignem & plura medica∣mina perdu∣ctum ad auri colorem, sic illi per acerbis∣simas persecu∣tiones exerce∣buntur, & per∣ducentur ad plenam chari∣tatis fulgorem.
• g 1.332

  Heb. 4 13.
• h 1.333

  Apoc. 2.23.
• h 1.334

  Hom. Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Virg Georg. 3. Flammantia lumina tor∣quens. & Aen. l. 7. De alecto flammea tor∣quet lumina.
• i 1.335

  Aristot. prob. sect. 31.
• k 1.336

  Eras. Adag.
• l 1.337

  Mat. 3.11.
• m 1.338

  In Apoc. c. 1. Dominus pur∣gatissimos ha∣bet pedes, om∣nem calcat im∣pietatem, om∣nem absumit haereticam pra∣vitatem, & vi∣tam impuram.
• n 1.339

  Mat. 7.23.
• o 1.340

  Sphinx Phi∣losophica. c. In bonorum copia malum quaero.
• p 1.341

  Psal. 84.7.
• q 1.342

  Psal. 92.14.
• r 1.343

  John 2.10.
• s 1.344

  Pro. 14.18. But the path of the just is a•• the shining light that shineth more and more untill the per∣••ect day.
• s 1.345

  John 15.2.
• t 1.346

  Phil. 3.13, 14.
• u 1.347

  2 Pet. 3.18.
• x 1.348

  Heb. 12.23.
• y 1.349

  Ep. ad ••ust. Apud Deum nihil tantum suave placet ni∣si quod habet in se aliquid mor∣dacis veritatis.
• z 1.350

  Cant. 1.5.
• a 1.351

  Orig. in Cant. hom. 1. Quaeri∣mus quomodo nigra & sine candore sit pul∣chra? poeniten∣tiam egit a pec∣catis, speciem ei largita est con∣versio, nigra est propter antiqua peccata, sed propter poeni∣tentiam habet aliquid quasi Aethiopici de∣coris.
• b 1.352

  Aug. confes. l. 9. c. 13.
• c 1.353

  Aug. l. 10. c. 28. Conten∣dunt laetitiae meae flendae cum laetandis moeroribus, & ex qua parte stet victoria nescio. hei mihi, Domine miserere mei. Contendunt moerores mei mali cum gaudiis bonis, & ex qua parte stet victoria nescio: hei mihi, Domine miserere mei. Ecce, vulnera mea non obscondo, medicus es, aeger sum; misericors es, miser sum.
• b 1.354

  Origen. in ep. ad Rom. c. 3. Quis vel super justitia ••uá glo∣riabitur, cum audiat Deum per Prophetam dicentem, quia omnis iustitia vestra sicut pan∣nus menstruatae
• c 1.355

  Greg. mor. l. 9. c. 11. Omnis humana iustitia injustitia esse convincitu••, si district•• judice∣tur.
• d 1.356

  Psal. 19.12.
• e 1.357

  Com. in Apoc.
• f 1.358

  Gen. 5.22.
• g 1.359

  Chrysost. in Gen. homil. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• h 1.360

  Ezek 24.16.
• i 1.361

  Mat. 12.14.
• k 1.362

  Acts 21 9.
• l 1.363

  Clem. strom. l. 3. p. 327. 'H 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.364

  Clem. strom. l. 7 p. 529. Arunt B. Pe∣trum cum vi∣disset uxorem suam duci ad mortem, no∣mine quoque compellâsse, ac dixisse, Heus tu, memento Domini.
• n 1.365

  2 Kin. 9 22.
• o 1.366

  Hieron. de nom. Heb.
• p 1.367

  2 Kin. 9.33. ad finem. They threw her downe, and some of her bloud was sprinkled on the wall, and on the horses, and he trod her under foot. & Ver. 37. The carkeis of Je∣zebel was as doung upon the face of the field.
• q 1.368

  Cyp. de hab. virg. Nonne metuis oro quae talis es, ne cum resurrecti∣onis dies vene∣rit, artif••x tu∣us te non re∣cognoscat? ad sua praemia & promissa veni∣entem exclu∣dat, & remo∣veat, increpans vigore censoris & judicis: opus hoc meum non est, nec haec imago nostra est, cutem fal∣so medicami∣ne polluisti, crinem adul∣tero colore mutásti, Deum videre non po∣teris, cùm ocu∣li tibi non sint quos Deus fe∣cit, sed quos Diabolus infe∣cit.
• r 1.369

  Jerom. ep. ad Furiam. Quid facit in facie Christianae purpurissa & cerussa? fo∣menta libidi∣num, impudi∣cae mentis in∣ditia? quo∣modo flere po¦test pro pecca∣tis suis, quae lachrymis cu∣tem nudat, & sulcos ducit in facie? quâ fi∣duciâ erigat ad Deum vultus, quos conditor non agnoscat?
• s 1.370

  Run. Com∣ment. in Aristot. Rhet. MS.
• * 1.371

  Manes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• t 1.372

  Plin. nat. hist. lib. 1. Inscrip∣tionis apud Graecos mira foelicitas favus, Cornucopia, ut vel lactis gallinacei sperare possis haustu••, Musae, Pandectae, in∣scriptiones propter quas vadimonium deseri possit, at cum intraveris dii deaeque quam nihil in medio in∣venies.
• u 1.373

  2 Cor. 11.14.
• * 1.374

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pro∣fitabl••.
• 1 1.375

  A lover of his Father.
• 2 1.376

  A lover of his Mother.
• 3 1.377

  A lover of his Brother.
• x 1.378

  Eras. apoph. in Philip.
• y 1.379

  Apoc. 3.9.
• z 1.380

  Apoc. 3.1.
• * 1.381

  Apoc. 3.17.
• a 1.382

  1 Cor. 14.34.
• b 1.383

  1 John 2.19.
• c 1.384

  Cypr. de sim∣plic. Praelat. Triticum non rapit ventu••, nec arborem solidâ radice fundatam pro∣cella subvertit, inanes paleae tempestate ja∣ctantur, invali∣dae arbores tur∣binis incursione evertuntur.
• d 1.385

  Joh. 10.27, 28
• e 1.386

  Cic. tusc. 1. Boni in erto∣rem sicut aes Corinthium in aeruginem, & incidunt rariùs & facilius re∣vocantur.
• f 1.387

  Gen. 8.7.
• g 1.388

  Cypr. adver. N••vit. Prosp l. de prom. c. 7.
• h 1.389

  Lyra in Apoc. c. 2. Fornicatio est quadruplex, in ••nimo, simu∣lierem concu∣pisc••s, in actu, in cultu Idolo∣rum, in amore terrenorum.
• i 1.390

  Cypr. de hab. virg. Prius vi∣du••s quam nuptas, non mariti, sed Christi adulte∣ras.
• k 1.391

  1 Cor. 10.20.
• l 1.392

  Acts 15.20.
• m 1.393

  2 Cor. 6.14.
• n 1.394

  Expedit fal∣li••n religione civitates.
• o 1.395

  1 Pet. 4.3. Greg. de Val. de cult. ••mag. Quid attinebat ita det••rminatè cultus simula∣crorum illici∣tos notar••, si omnino nullos simula••hrorum cultus licitos esse censuisset?
• * 1.396

  Imposture.
• * 1.397

  L. 4. c. 15. D••odecima nota est lumen propheticum.
• * 1.398

  Impurity.
• q 1.399

  Distinct. 34. Qui non habet uxorem loco illius concubi∣nam debet ha∣bere.
• * 1.400

  Vid. Wess••l Groni••g. de in∣dulgent.
• r 1.401

  L. method. concord. Ne admittantur sacra concubi∣nariorum, quos Deus magis o∣dit qu••m mani∣festarios ince∣stus.
• s 1.402

  L. centum gra∣vam. Gervam. Episcopi, & eo∣rum Officiales, non tantum sacerdotum to∣lerant concubi∣natum, dum∣modo certa per∣solvatur pecu∣nia, sed & Sa∣cerdotes conti∣nentes, & qui abs{que} concubi∣natu degunt, concubinatus censum persol∣vere cogunt.
• t 1.403

  Panor. extra de consang. & affin. Ideo ho∣die ex simplici fornicatione clericus non deponitur.
• u 1.404

  Concil. Tol. Potest admitti ad communio∣nem qui concu∣binam habet, modo non sit uxoratus.
• * 1.405

  Espenc. com. in Tit. c. 1.
• x 1.406

  Greg. extrav. de jud. c. 4. De adulterio, & aliis minoribus cri∣minibus, potest Episcopus cum Clericis post poenitentiam dispensare.
• y 1.407

  Lactan. divin. instit. l. 2. Ado∣rant insensibi∣lia, quisentiunt; irrationabilia, qui sapiunt; ex∣anima qui vi∣vunt; terrena, qui oriuntur è coelo.
• z 1.408

  Reynold. l. 2. de Idol. Rom. eccl. c. 3. & 9. probat. ex Rom. 1.13. & 2.12. Jude 17. & Acts 7 41. & Psal. 115.5, 6, 7, 8. & Aug. l. 1. de Trin. c. 6. & Tertul. de Idol. c. 1. & Cypr. de exhort. martyr. c. 2. & Lactan. divin. instit. l. 1. c. 19. & Nazi∣anz. orat. in Christ. nat. & Aquin. in ep. ad Eph. c. 5.
• a 1.409

  Alens. 3. p. q. 39. art. ult.
• b 1.410

  Aquin. p. 3. q. 25. art. 7.
• c 1.411

  Cajetan in Thom.
• d 1.412

  Bonavent.
• e 1.413

  Marsil.
• f 1.414

  Al∣main.
• g 1.415

  Car∣thus.
• h 1.416

  Capre∣ol. in 3. sent. distinc. 9.
• i 1.417

  Henric. quod∣lib. 10. q. 6. Idem honor debetur Imagini & ex∣emplari.
• k 1.418

  Suarez. in p. 3. Thom. Tom. 1. disput. 54. sec. 4, 5.
• l 1.419

  Aug. l. 3. c. 32. de Civit. Dei. Templa sacra, Sacerdotes & quicquid ad latriam pertinet.
• m 1.420

  Vega in Ap••c. 12. sec. 2. Constituta est super omnem creaturam, & quaecun{que} Jesu curvat genu, matri quoque pro∣nus supplicat; & filii gloriam cum matre non tam communem judico quam eandem.
• n 1.421

  Exposit. super Can. Mis.
• o 1.422

  Edw. Sanas his relation of Religion.
• o 1.423

  Conc. 12.
• p 1.424

  Cap. 49. As∣serimus cum sententià com∣muniore & in scholis magis tritâ, Crucem colendam esse latria, id est, cultu divino.
• q 1.425

  Exod. 32.5.
• r 1.426

  Hos. 2.16.
• s 1.427

  Joseph. antiq. Jud. Jeroboam instituit ut in vitulis Deus coleretur.
• t 1.428

  Lact. divin. institut. l. 2. c. 2. Non simula∣cra colimus, sed eos ad quo∣rum imaginem sunt facta.
• u 1.429

  Tyr. ser. 38. Dicunt se maximum De∣um in simula∣cris colere.
• * 1.430

  Clem. constit. Apostol. lib. 1. cap. 6, 7. Aiunt, nos ad hono∣rem invisibilis Dei, visibil••s Imagines ado∣ramus.
• x 1.431

  Lib. 2. de I∣mag. Sanc. c. 21. Imagines Christi & Sanctorum venerandae sunt, non so∣lum per acci∣dens & impro∣priè, sed etiam per se & pro∣priè, ita ut ip∣sae terminent venerationem, ut in se consi∣derantur, & non solùm ut vicem gerunt exemplaris.
• y 1.432

  Exod. 20.4.
• z 1.433

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sculp∣tile.
• a 1.434

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sculp∣sit, dolavit, Buxtorf. Epit. rad.
• * 1.435

  Mat. 4.10. Rom. 12.11. Vid. Humfri∣dum in vit. Juel.
• a 1.436

  Comment. in lib. Aug. de 〈◊〉〈◊〉. Dei.
• b 1.437

  Doctor An∣drewes resp. ad apol. Bellar. Obvertit ei posteriora.
• c 1.438

  Lib. 14. cont. Faus. Mani∣che.
• d 1.439

  Aristot. po∣litic.
• e 1.440

  Baruch 6.4.
• f 1.441

  Ver. 11.
• g 1.442

  Ver. 19.
• h 1.443

  Ver. 21.
• i 1.444

  Ver. 41.
• k 1.445

  Ver. 31.
• l 1.446

  Polid. virg. de invent. re∣rum. l. 1. c. 5.
• m 1.447

  Plin. nat. hist. l. 8 c. 15. Indiginis in∣noxii, peregri∣nos interi∣munt.
• o 1.448

  Ambros. ep. 37. Pollui se putabat, si A∣ram vidisset: ferend••mve est, ut Gentilis sacrificet Chri∣stianus inter∣sit?
• p 1.449

  1 Cor. 10.
• q 1.450

  Psal. 16.4.
• r 1.451

  Apoc. 14.9.