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 PARIS IN THE HOUSE OF THE RIGHT HONOURBLE S^r. THOMAS EDMONDS, LORD EMBASSADOR, RESIDENT IN FRANCE, LYING IN THE FAUXBURGE OF S^t. GERMANS, IN THE YEERES OF OUR LORD 1610, 1611, 1612.

THE CHECKE OF CONSCIENCE. THE XL. SERMON.

ROM. 6.21.

What fruit had yet then in those things, whereof yee are now ashamed? for the end of those things is death.

Right Honourable, right Worshipfull, &c.

NO speech of wisdome can be so discrectly uttered, but it may by ignorance be depraved: no action of vertue can be so exactly performed, but it may through ma∣lice be mis-construed. It is not more proper to God to bring light out of darknesse, peace out of trouble, joy out of sorrow, and out of sinne (the greatest of all evils) to extract much good, by governing and disposing it to the declaration of his mercy and justice; than it is natu∣rall to the Divell and his impes, out of the light of truth to endeavour to draw darknesse of errour, and out of the best speeches and actions to straine and force out somewhat, to maintaine and nourish their corrupt humours and bosome sinnes. And what marvell, sith even in Paradise, amidst the sweetest flowers and wholsomest herbes and plants, a Serpent could live, and find there something to feed upon? Paradise was the seat of mans hap∣pinesse, the garden of pleasure, the soyle of the tree of life, seated in the cleerest ayre, watered and environed with sweetest rivers, enamelled with pleasantest flowers, set by God himselfe with the choicest plants, and yet was it not free from the serpent, which turned the juices of those soveraign and medicinall simples into poyson. Aristotle writeth of the Cantharides, that they are killed with the sent of thea 1.1 sweetest and most fragrant oynt∣ments:

and it is morally verified in those gracelesse hearers, to whom the Word, which is theb 1.2 sweet smelling savour of God to life, becommeth a sa∣vour of death. Such hearers the blessed Apostle Saint Paul sharply censu∣reth in this chapter,* 1.3 who when hee preached to them salvation by the free grace of Christ, hence concluded free liberty of sinne: when to the comfort of all that are heavie laden with the burden of sinne, he set abroach that hea∣venly doctrine, where sinne abounded, there grace superabounded; they sub∣sumed, Let us therefore continue in sinne, that grace may more abound: whereas indeed they should have inferred the cleane contrary conclusion, thus: Grace hath abounded much more to us; therefore wee of all men should not continue in sinne, because God offereth us so good meanes to escape out of it. The dew of heaven hath fallen plentifully upon us; there∣fore wee ought to be most fruitfull in good workes, not only because God hath better enabled us to doe them, but also in a duty of thankfulnesse wee are to offer him our best service, who hath enriched us with the treasures of his grace. Therefore to beat them, and in them all carnall Gospellers from the former hold, St. Paul in this chapter planteth ordnance of many most forcible arguments, drawne from three principall heads.

• * 1.41. Christ and his benefits.
• 2. Themselves and their former condition.
• 3. The comparison between a sinfull and a holy course of life, and their contrary effects.

1 From Christ and his benefits after this manner: The effect of grace is to mortifie sinne, how then can they who have received a greater measure of grace by the merit of Christs death and buriall, continue in sinne? How can they that are dead to sinne live therein? Whereas they urged grace for liberty of sinne, the Apostle from grace enforceth sanctity of life: whereas they alledged their redemption for their exemption from all service, Saint Paul strongly concludes from so great a benefit, a greater tye and obligati∣on to serve the Lord their Redeemer: whereas they built a fort of sin with the wood of Christs crosse, he maketh an engine of the same wood to over∣throw it: by grace we are united to Christ, and planted in him; therefore we must live the life of the root, & bring forth the fruit of thec 1.5 spirit: If we have been planted together in the likenesse of his death, wee shall be also in the likenesse of his resurrection, knowing this, that our old man is crucified with him, that the body of sinne might be destroyed, that henceforth wee should not serve sinne, &c.

2 From themselves and their former condition, thus: When yee were free from righteousnesse, yee were servants unto sinne; now therefore being freed from sinne, yee ought to be servants unto righteousnesse: As yeed 1.6 yeelded your members servants of uncleannesse and iniquity unto iniquity, so now yeeld your members servants of righteousnesse unto holinesse, &c.

3 From the comparison between the state of sin and grace, thus: When you were in the state of sinne, you had no profit at all of your workes, and you were confounded with shame for them, and by them were brought to the very brink of death;* 1.7 but now being in the state of grace, you reap fruit

here in holinesse, the fruit of peace and joy, and hereafter you shall reap the fruit of everlasting life and glory.

Thus you see the scope of the Apostle, the occasion and coherence of the words, which carry this sense:

Tell mee,* 1.8 yee unsettled and unstable Christians, who have been delivered from the thraldome of sinne and Sa∣tan, and have given your names unto Christ, and your members as ser∣vants unto righteousnesse; why goe yee about to enthrall your selves a∣new to your ghostly enemies, or make your selves vassals to your fleshly lusts? Observe yee not the heavie judgements of God lighting daily upon presumptuous sinners? See yee not before your eyes continuall spectacles of Gods justice? and marke yee not in them the fearfull ends of those courses, which now yee begin to take againe, after yee had long left them? Beleeve yee not the words of God,e 1.9 Tribulation and anguish upon every soule that sinneth? for hee willf 1.10 wound the hairy scalpe of every one that goeth on in his wickednesse. Or if you turne away your eyes from beholding the vialls of wrath daily powred upon sinners, and stop your eares, that yee may not heare the dreadfull threats which God thunde∣reth out in his Law against such backsliders and relapsers as yee are: yet can yee stifle your owne hearts griefe? can yee forget the wofull plight into which your former courses brought you, when free from righte∣ousnesse, yee let loose the reines to all licentiousnesse, that yee might worke wickednesse even with greedinesse? yee glutted your selves with earthly vanities, and tooke a surfeit of sinfull pleasures. What gaine did yee not then greedily gape after? what preferment did yee not ambiti∣ously seek? into what mire of impurity did not yee plunge your selves? No sinfull pleasure but yee tooke your fill of, no dish of Satan which yee left untouched; yet speake the truth between God and your owne con∣science, what true delight or solid contentment tooke yee in those things? I know yee are ashamed to speake of it, and I will not wound modest eares to relate it; and ought yee not much more to be ashamed to returne with the dogge to his former vomit, and with the sow to her wallowing in the mire? Your soules have been cleansed by the bloud of your Redeemer from all spots of impurity, will yee againe pollute and soile them? It is folly eagerly to pursue that which will bring you no profit at all; and greater to follow afresh those things whereof ye were not only ashamed in the enjoying them, but also are now confounded at the very mention of them: yet this is not the worst, shame is but the beginning of your woe: For the end is death, yea death without end. Will yee then forsake the waies of Gods Commandements, leading to endlesse felicity, and weary your selves in the by-pathes of wickednesse, in the pursuit of worldly vanities, without hope of gaine, with certaine losse of your good name, nay, of your life? will yee sell heaven for the mucke of the earth? set yee so much by the transitory pleasures of sinne, mixed with much anguish and bitternesse, attended on with shame, that for them yee will be content to be deprived of celestiall joyes, the society of Archangels and Angels, and the fruition of God himselfe for ever? nay, to be cast in∣to the darke and hideous dungeon of hell, to frie in eternall flames, to be companions of ghastly fiends and damned ghosts, howling and shreeking

without ceasing, complaining without hope, lamenting without end, li∣ving, yet without life, dying, yet without death, because living in the torments of everlasting death?

* 1.11Having taken a generall survey of the whole, let us come to a more par∣ticular handling of the parts, which are three forcible arguments, to deterre all men from all vicious and sinfull courses.

• 1. The first ab inutili, What fruit had yee?
• 2. The second ab infami, Whereof yee are now ashamed.
• 3. The third à pernicioso or mortifero, The end of these things is death.

* 1.12What fruit. This word fruit is fruitfull in significations; it is taken:

• 1 Properly, for the last issue of trees, and so it is opposed to leaves or blossomes: for nature adorneth trees with three sorts of hangings as it were; the first leaves, the second blossomes, the third fruits: in this sense the word is taken in the first of Genesis, and in the parable of the figge-tree cursed by our Saviour, because hee found no fruit thereon.
• 2 Improperly, either for inward habits, which are the fruits either of the spirit, whereof the Apostle speaketh, Theg 1.13 fruit of the spirit is love, joy, peace, long-suffering, gentlenesse, goodnesse, faith, meeknesse, temperance; or of the flesh, reckoned up by the sameh 1.14 Apostle; or for outward workes, which are the fruits of the former habits: whereof we reade, Beingi 1.15 filled with the fruits of righteousnesse: and in the Epi∣stle of S.k 1.16 James, Full of mercy and good fruits: Or for the reward of these works, either inward, as peace, joy, and contentment; whereof those words of S.l 1.17 James are to be meant, The fruit of righteousnes is sowne in peace of them that make peace: and those of S. Paul, Nom 1.18 af∣fliction for the time is joyous, but grievous; but in the end it bringeth the quiet fruit of righteousnesse to those that are exercised thereby: Or last∣ly for outward blessings, wherewith God even in this life recom∣penseth those who are fruitfull in good workes, as the Prophet Esay and David assure them: Surely it shall ben 1.19 well with the just: for they shall eate the fruits of their workes: Utique est fructus justo; Verily there is fruit for the righteous, verily there is a God that judgeth the earth.

* 1.20Had. It is written of the Lynx, that he never looketh backe; but Ho∣mer contrarily describeth a wise man,

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

looking both forward and backward, forward to things to come, and backward to things past: for by remembring what is past, and fore-casting things future, he ordereth things present: and in speciall what advantage a Christian maketh of the memory of his former sinnes, and the sad farewell they have left in the conscience, I shall speake more largely hereafter: for the present, in this cursory interpretation of the words it shall suffice to ob∣serve

from the pretertense habuistis, had ye? not habetis, have ye? that sin, like the trees of Sodome, if it beare any fruit at all, yet that it abideth not, but assoone as it is touched falls to ashes. Musonius the Philosopher out of his owne experience teacheth us, and that truely, that if we doe any good thing with paine, the paine is soone over, but the pleasure remaineth; but on the contrarie, if we doe any evill thing with pleasure, the pleasure is soone o∣ver, but the paine remaineth.

In those things whereof yee are now ashamed.* 1.21 As after the wound is hea∣led there remaines a scar in the flesh; so after sinne is healed in the conscience, there remaines as it were a scarre of infamie in our good name, and of shame also in the inward man. The act of sinne is transcunt, yet shame the ef∣fect, or rather proper passion of it, is permanent: sinne is more ancient than shame, but shame out liveth sinne. It is as impossible that fire should be without scorching heat, or a blow without paine, or a feaver without shaking, as sinne, especially heinous and grievous, without a trembling in the minde, and shame and confusion in the soule. For, aso 1.22 Macrobius well observeth, when the soule hath defiled her selfe with the turpitude of sinne, pudore suffunditur, & sanguinem obtendit pro velamento, she is ashamed of her selfe, and sends forth bloud into the outward parts, and spreadeth ••t like a vaile before her; just as the Sepia or Cuttle fish, when she is afraid to be taken,p 1.23 sends from her bloud like inke, whereby she so obscureth the water that the angler cannot see her. If it be objected, that some men as they are past grace, so past shame also, and some foreheads of that metall that will receive no tincture of modestie, such as Zeno was inq 1.24 Nicephorus his sto∣ry, who held it a disparagement to himselfe to commit wickednesse in secret, and cover his filthinesse with the darke shadow of the night; for that it be∣came not soveraigne majestie to feare any thing: he thought he could not shew himselfe a Prince, unlesse without feare or shame he committed outrages in the face of the sunne. Such were those Jewes whom the Prophet Jeremie brands in the forehead with the marke of a Strumpet that cannot blush;r 1.25 Were they ashamed when they committed abominations? nay,s 1.26 they were not a∣shamed, neither could they blush. I answer,

1 By distinguishing of shame, which is sometimes taken for the inward affection and irksome passion of a sinner, that hath cast any foule staine up∣on his conscience; sometimes for the outward expression, by dejection in the countenance, faultring in the speech, a cloud in the eye, and flushing in the forehead and cheekes. No sinner is without shame in the first sense, though many by custome in sinne grow senselesse thereof, and consequent∣ly shamelesse in the latter sense; and in the end they come to that height of impudencie, that they blush for it if they blush, and are ashamed of their shamefacednesse, & pudet non esse impudentem. But this hardinesse doth them no good at all; for they doe but stop the mouth of the wound that it bleed not outwardly, it bleedeth inwardly the faster, and much more dangerously.

2 A sinner may be considered either before or after his regeneration; before his regeneration he committeth many sinnes, whereof he is not then ashamed, either because he accounteth them no sins, or not such sinnes as may any wayes trench upon his reputation. For though the dim light of

corrupt nature discovereth some workes of darkenesse, yet not all, nor any in the right hiew. As a man that is in the water feeleth not the weight of it; so the sinner whilest he is in the state of corruption feeleth not the weight of sinne. For he accounteth great sinnes small, and small none at all: but when he is out of that state, then he feeleth the smallest sinne unrepented of as heavie as a talent of lead, able to drowne his soule in eternall perdition; as it followeth:

* 1.27For the end of these things is death. That is the end of all these things. By end here the Apostle meaneth not the finall cause moving the sinner, but the finall effect of sinne: for the sinner propoundeth to himselfe a divers end; either gaine, which the covetous man shooteth at; or glorie, which the ambitious; or pleasure, which the voluptuous: but they misse their marke, and in stead of gaine, which the covetous man pro∣mised himselfe in his sinfull course of life, in his returne by weeping crosse he findeth irrecoverable losses; (for what fruit had yee?) in stead of glorie and honour, which the ambitious aimeth at, shame and infamie; (whereof yee are now ashamed:) in stead of a pleasant temporall life, which the voluptuous shot at, a painefull and eternall death. For the end of these things

* 1.28Is death. That is death temporall which is the sinners earnest as it were, and death eternall, which is his full hire and wages; death corporall, which is the separation of the soule from the body, is hastened by sinne; death spirituall, which is the separation of the soule from God, is sinne; and death eternall, in Scripture termed the second death, which is the tormen∣ting of body and soule for ever in the lake of fire and brimstone, is the full reward of sinne; and this death is here principally meant, as may be ga∣thered from the words ensuing my text; but the gift of God is eternall life: for that death which is opposed to eternall life can be no other than e∣ternall death.

* 1.29The meaning of the text being thus cleared, the speciall points of obser∣vation are easily discerned; the first is, That the smart of the wound of con∣science for sinnes past is a speciall meanes, through grace, to keepe us from sinne to come. Upon this the Apostle worketh in the words of my text, What fruit had yee in those things whereof ye are now ashamed? The burnt child doth not more dread the fire, nor the scholar severely corrected be∣ware the fault for which he smarted, nor the Pilot keep off from the rock at which he formerly dashed his bark, and hazzarded his life and goods, nor the intemperate gallant, tormented with an extreme fit of a burning feaver, for∣beare the pouring in of wine and strong drinkes, which were the oyle that kindled and maintained the flame within his bowels, than he that hath felt the sting of sinne in his conscience, and beene formerly confounded with the shame thereof, dreadeth and flieth, and seeketh by all meanes to shunne those sinnes which have left so sad a remembrance behind them. As some parts of our bodies are more sensible than others, (the sinewie parts more than the fleshly) yet all that have life in them have some sense of paine: so some consciences are more tender, that feele the least pricke of sin; some harder, and more stupid and benummed, like theu 1.30 Numidian Beares, which scarce feele stripes or wounds: yet all that have any life of grace in them,

or use of reason, have some touch of conscience at some times, which mar∣reth all their mirth, and overcasteth their faire weather with clouds of griefe, powring downe showres of teares. I know the wicked seeke to dis∣semble it, like the man in Plutarch, who having a foxe under his cloake, ne∣ver quatched, though the beast bit through his sides and devoured his bowels. The* 1.31 foole, saith Solomon, maketh a mocke of sinne, but the heart knoweth the bitternesse of his soule: for even in laughing the heart is sorrow∣full, and the end of that mirth is mourning. I speake not of a melancholy dumpe, but of an habituall and constant pensivenesse, arising from the sting of sinne left in the soule. No tongue can sufficiently expresse it, onely the heart that feeleth it can conceive the nature of this griefe, and smart of this paine which the lash of conscience imprinteth:

x 1.32Occulto quatiente animum tortore flagello.

Yet some sense wee may have of it by the similitudes whereby it is ex∣pressed. It is called ay 1.33 pricking of the heart: and lest that wee should ima∣gine it to bee as it were a pricke with a small pinne, or needle, it is called a wound in the heart, (Myz 1.34 heart was wounded within me.) O what paine must a wound in the heart needs be, where the least prick is death? Yet farther, that wee might not thinke this wound might bee drawne together, it is cal∣led the cutting asunder of the heart, (* 1.35 Rent your hearts and not your gar∣ments: yet farther, that wee might not thinke any part of the heart to re∣maine entire, it is called thea 1.36 breaking of it into small pieces, andb 1.37 melting these also; and can there bee any sorrow like unto this sorrow, which pricketh the heart, nay woundeth it being pricked, nay rents it being woun∣ded, nay breaketh it being rent, nay melteth it being broken? This prick∣ing, wounding, renting, breaking, melting the heart, is nothing else but re∣morse of conscience for some hainous and grievous sinnes, whereby Gods image in us is defaced, our credit stayned, our profession scandalized, and Gods anger provoked against us. This remorse is found both in the godly, and in the wicked: but in the one it is cured; or at least eased with seasona∣ble comfort; in the other this continuall biting of conscience is without any ease, or hope of cure: and therefore it driveth them to blaspheme God, and curse themselves, & sometimes to lay violent hands upon their own bodies, and apply a remedy worse than the disease. In the godly and penitent it breedeth a loathing and detestation of sinne, and a speedy recourse to the Physitian of their soules, with sighes and groanes that cannot be expressed. For as Lactantius writeth, that the ashes of a burnt viper are a present re∣medy against the sting of the viper, so the remaines of sin in the conscience, viz. remorse and shame, are a present remedy against sinne; as wee may see in David:c 1.38 I know mine owne iniquity, and my sinne is ever before mee:d 1.39 Mine iniquities are gone over my head, they are a burden too heavie for me to beare; my wounds stink and are putrefied through my foolishnesse: and in Solomon, who upon experience of the unfruitfulnesse of sinne indited that ex∣cellent Sermon delivered in the booke of the Preacher; the premisses wherein are,e 1.40 Vanity of vanities, all is vanity and vexation of spirit: and the conclusion,f 1.41 Feare God, and keepe his commandements, for this is the whole

man: and in the Jewes, who when Saint Peter set before their eyes their crucifying the Lord of life, their saving a murtherer and murthering their Saviour, wereg 1.42 pricked in heart, and said, Men and brethren, what shall wee doe? And in theh 1.43 Corinthians, in whom remorse of conscience like the dart of Jason wrought a strange cure, whereat the Apostle much rejoiced: Though I made you sorry, saith hee, with a letter, I repent not. Nay I rejoice, not that yee were sorry, but that yee were sorry to repentance: for godly sorrow causeth repentance to salvation not to bee repented of. For behold this thing that yee have beene godly sorry, what great care it hath wrought in you, yea what clearing of your selves, yea what indignation, yea what feare, yea what zeale; in all things ye have shewed your selves to be pure in this matter. For this cause Saint Paul in his Epistles often rubbeth up their memory to whom hee writeth, with the consideration of their former unregenerate estate: as the Corinthians;i 1.44 Know yee not that the unrighteous shall not inherite the King∣dome of heaven? Be not deceived: Neither fornicators, nor idolaters, nor adul∣terers, nor wantons, nor theeves, nor covetous, nor drunkards, nor extortio∣ners shall inherite the Kingdome of God: and such were some of you; but ye are washed, but ye are cleansed, but yee are sanctified, but yee are justified in the name of the Lord Jesus. And the Ephesians;k 1.45 Ye were sometimes darknesse, but now yee are light in the Lord:l 1.46 This therefore I testifie unto you, that yee walke not from henceforth as other Gentiles walk in the vanity of their mind, having their understanding darkened, and being deprived of the life of God through the ignorance that is in them, because of the blindnesse of their heart: which being past feeling have given themselves to wantonnesse, to worke all wickednesse with greedinesse. The Angel bid Tobias to unbowell the fish, and take out the gall, as being usefull in medicine and a speciall meanes to recover his eye-sight: The story is Apocryphall, but the application of it is Canonicall, and agreeable to the doctrine of the inspired Scriptures. If wee unbowell wordly pleasures and carnall delights, and take out the gall of them, that is, seriously thinke upon the bitternesse which they leave behind them, it will prove a soveraigne remedy against our spirituall blindnesse. A reason of this observation wee neede not fetch farre; wise men by others fall prevent their owne, but even fooles learne a lesson from their woefull experience:m 1.47 Piscator ictus sapit, the fisherman who hastily thrust his hand into his net to take out a fish, and was stung by a Scorpion, was ever after wiser. Remorse of conscience, if no Balme of Gilead bee seasonably appli∣ed to it to asswage the paine, is farre worse than the sting of a Scorpion; which made Cain roare, My punishment is greater than I am able to beare: which forced Judas to hang, and Nero to stab himselfe, Julian the Aposta∣ta to teare his bowels and throw them into the ayre, saying, Vicisti Gali∣laee. The greatest bodily torments that can be devised have beene borne chearfully by many Martyrs; but a troubled spirit, saith the wise man, who can indure?* 1.48

This observation is not more pregnant in the proofe, than poignant in the use, both for tryall and instruction. For if the experience of the unfruit∣fulnesse and shamefulnesse of sinne bee a speciall curbe of sinne in the rege∣nerate; they surely who are not perswaded hereof, who taste no bitternesse in the forbidden fruit, who can thinke of their former sinnes not only with∣out

griefe and remorse, but also with some delight and contentment, were never thoroughly converted. For there can be no vivification without pre∣cedent mortification; no mortification where the old man is yet alive. There is a strugling in the soule in the travell of our new birth between the flesh and the spirit, as there was in the wombe of Rebecca at the time of her la∣bour between Jacob and Esau. Every one, that is renewed in the spirit of his mind,n 1.49 delighteth in the Law of God, as touching the inward man; and therefore cannot approve the law of the members rebelling against the law of the mind. He that truly returneth to God, and placeth his chiefe happi∣nesse in his union with him, cannot but be offended grievously at the re∣membrance of those things that made a separation between him and his God. The weeds that have taken deep root, cannot bee plucked up with∣out stirring the earth. Such are the weeds of sinne rooted in our heart; they cannot be plucked up without tearing and breaking it through contrition. That heart which hath never bin so broken up, was never thorowly weeded. Wherefore (beloved Christians) if ye desire to know whether ye are in the way of life, whether ye are effectually called, whether ye are in the state of grace, whether ye have any part in the promises of salvation; loe here is a touch-stone to try your spirituall estate. When ye recall your for∣mer profanenesse, and uncleannesse, and worldlinesse, and maliciousnesse to mind, is the remembrance of these sinnes grievous unto you? is the bur∣then of them intolerable? are ye pricked in heart with the sting of consci∣ence? doe your eyes melt into penitent teares? then are you quickned by the Spirit of grace, then have you sense and life in you, then have your eyes been annointed with the eye-salve of the spirit, then stand ye recti in curiâ. But on the contrary, Are ye tickled with the remembrance of your former follies? can ye thinke of them without remorse? can ye speake of them without shame? can ye glory in them, and your heart not smite you? then in vaine doe ye flatter your selves with the name of Professours, ye falsly arrogate to your selves the title of Sonnes of God, ye know not what regeneration or the new creature meaneth, the sunne of righteousnesse ne∣ver shone upon you, but ye are still frozen in the dregges of your sinnes. Wherefore examine your owne hearts and consciences, take a view of your whole life past, runne over in your mindes the vanity of your childhood, the lusts of your youth, the audacious attempts of your riper yeeres, and the covetousnesse, frowardnesse, worldlinesse, and distrustfulnesse of your old age: call your selves to an account for your unlawfull gaming and sporting, your immoderate drinking, your Lords day breaking, your la∣scivious dancing, your chambering and wantonnesse; and if the remem∣brance of these your former sinnes be loathsome unto you, if the sent of them in the nostrils of your soule be like a stinking fume exhaled from the finke of originall corruption, then have your senses been purged, then have you smelt the savour of life. But on the contrary, if the cogitation of these things be delightfull unto you, if the traversing these thoughts in your mind blow the coales of your former lusts, if the Sodome of your unrege∣nerate estate seem to you as a Paradise of pleasure, then certainly yee were never redeemed from the corruption of the world, yee never felt the pangs and throes of a new birth, your understanding was never enlightened, nor

your will reformed. Hee that can take delight to play at the hole of the Cockatrice, or behold the shining colour of the Snake, was never stung by them; but the truly regenerate Christian, who hath bin grievously stung by the fiery Serpent the Divell, and by fixing his eyes upon the brazen Serpent Christ Jesus, hath bin cured, dares not come nigh the Serpents hole, much lesse gaze upon his azure head and forked tongue.

2. If the experience of the unfruitfulnesse and shamefulnesse of sinne be a speciall meanes to restraine Gods children from it, certainly the recoun∣ting of their former wayes, and the survey of the whole course of their life, cannot but be a profitable exercise for them. It was the practice of Solomon, who beheld all the workes of his hands, and the delights of his life, and passeth this censure upon them,o 1.50 Vanity of vanities, all is but vanity and vexation of spirit. It was the practice of David,p 1.51 I know mine owne iniquity, and my sinne is ever before mee. It was the practice of Saint Austine, who a little before his death caused theq 1.52 Penitentiall Psalmes to be written about his bed, which hee looking upon, out of a bitter remembrance of his sinnes, continually wept, giving not over, long before he gave up the ghost. Mee thinkes, I heare you say, we have buri∣ed those sinnes in oblivion long agoe, and we hope God hath done so: put not these stinking weeds to our noses, but gather us a posie of the sweet flowers of Paradise, the promises of God in Christ Jesus, in which there is a savour of life, and we will smell unto it. I had rather do so, but the other are more proper, and fitter for many of you; for those whose senses are overcome with over-sweet oyntments, can by no better meanes reco∣ver their smell, than by strong and unpleasant savours: and therefore in the country of Arabia, where almost all trees are savoury, and frankincense and myrrhe are common fire wood,r 1.53 Styrax (as Pliny writeth) is sold at a deare rate, though it bee a wood of an unpleasant smell; because ex∣perience proveth it to bee a present meanes to recover their smell, who before had lost it. Beloved brethren, we all that have lived in the plea∣sures of sinne, have our senses stuffed and debilitated, if not overcome; and the best remedy against this malady will be the smelling to Styrax, the unsavoury and unpleasing smell of our former corruptions. Let the cove∣tous man recall to mind his care in getting, his anxiety in keeping, his sor∣row in losing that which nature hath put under his feet: how to increase his heapes he hath not onely taken from others, but robbed his owne belly and backe. Let the Glutton thinke of the loathsomnesse of his sinne, which subjecteth him to divers diseases, and maketh him a burthen to himselfe: the Drunkard his drowning of his reason, distempering of his body, and exposing himselfe to the laughter and scorne of all men: the Adulterer the corruption of his owne body, the transgressing the covenant of God, the wronging and provoking his neighbour, the staine of his owne reputation, the rottennesse of his bones, and besides all this, the heavie wrath of God for his sinnes, and feare of hell fire due to him for them. I know no man willingly remembreth that whereof he is ashamed; and therefore no exer∣cise of Christianity more tedious and irksome than this, because it with∣draweth the mind from pleasant and delightfull objects, to behold her own deformity: yet none more necessary, none more profitable. And though it

begins in sorrow, yet it ends in joy: for even this is an exceeding delight to the soule, to find a change in her selfe, and an alteration in her affections: it is pleasant unto her that shee now distasteth the forbidden fruit, and shee rejoyceth that shee can be heartily sorry for her sinnes. And God (ass 1.54 Cy∣prian saith sweetly) wipeth away these teares from the soule, Ut magis plo∣ret, & gaudeat fletibus, that shee may weep the more, and take pleasure in her weeping. For after we have pricked our hearts with the sting of con∣science for our grievous sinnes, after they bleed with compunction, after we have powred out our soules with sighes and groanes into the bosome of our Redeemer, his heart will melt within him, and his repentings will roll together; hee will bind up our wounds, and shew his wounds to his Father: then shall we see the frownes of an angry Judge, turned into the smiles of a loving Father, the crimson colour of our sins into the whitenesse of wooll, our mourning weed into a wedding garment, our sighes and sobs into exultation of spirit, and the fearfull cloud, which before over∣cast our minds, into a cleare skie, into peace of conscience, and joy in the Holy Ghost, the true taste and beginning of the joyes of heaven. To which the Lord bring us for his Son Jesus Christ his sake. Cui, &c.

THE VINE OF SODOME. THE XLI. SERMON.

ROM. 6.21.

What fruit had yee then in those things, &c.

Right Honourable, &c.

ALL the advised thoughts and purposes of men that are not elevated above the levell of earthly desires to a higher marke than the top of worldly happinesse, fall and fasten themselves upon such things as most neerly concerne either life it selfe, and the commodities or ne∣cessities of life, or their credit and reputation among those with whom they live. These three, life, estate, estimation, are their portion in this life; and therefore the maintenance of them their chiefe care. The world hath nothing besides these to allure and draw on the love of her darlings: for the pleasures that are, spring out of these, and are either their fruits or their blossomes; honour is the pleasure of the ambitious, wealth of the covetous, and the pride of life of all. As for those sensuall delights, which now (I know not how) have engrossed the name of pleasures to themselves, they receive their birth from youth, the spring of our age, their nourishment and maintenance from wealth and pro∣sperity. So that the former limits, within which I have confined the aime and desires of the naturall man, stand sure and immoveable. Of all things in this life, or rather of this life, nothing is so deare and precious as life it selfe: for without it neither honour, nor riches, nor pleasures can bring forth any fruit, because they can have no root; life oftentimes surviveth them, they never survive it. Howbeit, because a miserable and painfull life is a kind of sensible death, and to live and not to be reputed of, is in effect to be repu∣ted not to be, infamy and obscurity being the death of our name, and obli∣vion

the buriall of our best parts: hence it commeth to passe, that the rest∣lesse desires and endeavours of men for riches and honour, especially if they be pricked on forward by covetousnesse and ambition, are not much lesse eager and violent, than is the striving and strugling for life it selfe. The pur∣suit of these is the highest flight of the naturall man: but the regenerate Christian, who is of a nobler breed, soareth farre higher in his desires and affections; the life he pursueth is immortality, the riches hee esteemeth of are celestiall graces, the honour he aspireth unto is a crowne of glory.

Now the meanes to attaine the ends of both, viz. temporall happinesse, and happy eternity, the glory of the Kingdomes of the earth, and a King∣dome of glory in heaven, is one and the selfe same, the religious service of the onely true God, in whose gift they are: fora 1.55 godlinesse is great gaine, and hath the promises of this life, and the life to come: therefore by the law of contraries, ungodly and sinfull courses must needs bee incommodious, and to our greatest losse, as having the curses of this life, and the life to come. Whereby (as by many other things else) we may perceive the folly and blindnesse of the naturall man, who taketh a wrong course to com∣passe his ends: for his way lyeth in the straight pathes of Gods Comman∣dements; but he taketh by-pathes laid out by Sathan, and treadeth endlesse mazes. As theb 1.56 Athenians, against whom Diogenes whet his cynick tooth in the feasts of Aesculapius, even when they sacrificed to health, banqueted riotously against health; so the worldly wise man, by inordinately desi∣ring, and craftily pursuing, and immoderately affecting the blessings of this life, loseth them and his life too: for these his desires and pursuits are sinnes, and by sinne all the promises and covenants of God, which are the onely deeds by which wee hold our estate in the blessings of this life, are forfeited. Good God, how doth the god of this world delude the children of the world! whom he perswadeth that the ready way to purchase all the comforts and contentments of this life, is to fall downe and worship him, and to sell themselves with Ahab to worke wickednesse against God: whereas sinne unrepented of, not onely depriveth them of all hope of a better life hereafter, but of all the joy of a good life here. For it consumeth their sub∣stance, it blasteth all the fruits of their labours, it disableth and wasteth their body miserably, troubleth their consciences, staineth their name, and shorteneth the dayes of their life. I feare there are too many in the world, who have no mind of, because no knowledge of spirituall riches and cele∣stiall joyes; yet there is no man in his right senses, who regardeth not ei∣ther his estate, or his credit, or his life here. The ambitious man little esteemeth worldly gaine, because (Chamelion-like) hee feedeth upon the ayre and breath of mens commendations. Againe, the covetous man set∣teth light by praises and honour, because he (like the worme) feedeth upon the earth. The voluptuous man careth not much for honour or wealth, because (like the Beetle) hee feedeth upon the doung of unsavoury plea∣sures; yet there is none of all three but tender their life: and therefore none who can be unsensible of the Apostles incision in my Text. Doth any de∣sire the commodities of this life? let them flye sin: for sin bringeth no fruit at all (What fruit, &c.) Doe any desire glory and honour? they must eschue sinne: for sinne bringeth shame (Whereof yee are now ashamed.) Doe any de∣sire

continuance of life? they must abhorre sinne: for sinne bringeth death; the end of these things is death. Sinne is altogether sterill and unfruitfull, and therefore to be set at nought: it is shamefull, and therefore to bee loa∣thed: it is deadly, and therefore to be fled from as from a Serpent. Here we have three peculiar adjuncts of sinne; sinne is unfruitfull for the time past, shamefull for the present, and deadly for the time to come: the first ad∣junct the unfruitfulnesse of it is so fruitfull of observations, that this houre may be fruitfully spent in gathering them.

What fruit had yee? It was the usuall demand of one of the wisest among thec 1.57 Romane Judges, Cassius surnamed the Severe, in all cases of doubt, in matter of fact about the person of the delinquent, Cui bono? who gained by the bargaine? on whose side lay the advantage? assuring himselfe, that no man of understanding would put himselfe into any dishonest or dangerous action, without hope of reaping some fruit by it; as also that there can be no enterprise so beset with difficulties and dangers, which some men for apparent hope of great gaine and profit would not goe thorow with: no arguments conclude so necessarily in the opinion of the greater part of men, as those that are drawne abd 1.58 utili. This topick place the Divell made choice of above all other, Haec omnia tibi dabo, in tempting our Saviour: and though this his sharpest dart could not enter into our Saviour, yet it pierceth the heart of most that are meere men, whom when hee cannot ter∣rifie with feares, he setteth upon them argenteis hastis, suggesting after this manner, Haec omnia tibi dabo, thus and thus it shall be with thee: by usury, and oppression, and sacriledge, and cousenage, thou shalt gather much wealth, and become a great man. Wherefore it standeth us much upon to be able to rebate the edge of this sharpe and dangerous weapon of Satan, or to wrest it out of his hands, and fight against himselfe with it, as the Apostle here doth, What fruit had yee? What advantage have you made of sinne? what commeth in by your unjust and ungodly courses? what doe ye gaine by ventring your bodies and soules in Satans bottome? what commodities doe your hellish voyages bring you?

If the Apostle had framed his interrogation thus: What pleasure had you in those things whereof yee are now ashamed? they might easily have put it by, saying, No wise man maketh pleasure his summum bonum, or the mark he chiefly aimeth at. If he had shaped it thus, What honour or credit got you by those things whereof yee are now ashamed? a colourable answer might have been, We are not vain-glorious, we build not our fortunes in the ayre upon the breath of other mens mouthes: but when hee thus brandisheth his sword, What fruit had yee in those things? hee toucheth them to the quicke, and enforceth them to answer directly to his interrogatory, or condemne themselves of greatest folly; which imputation of all other, men cannot brooke. It is acutely observed bye 1.59 Aristotle, who with the same sharp∣nesse of wit pierced into the secrets of nature, and mysteries of policy, that if you deale with a Counceller of state about any motion of his in any pub∣like consultation, and prove unto him, that what he propounded stood not with equity, or the honour of the state (as for example, to take advantage upon the weaknesse of our neighbours and confederates, to bring them un∣der us, though they never offered us any wrong) hee will give you the

hearing, and not vehemently contest with you: but if you goe about to de∣monstrate, that such a proposition of his, if it had taken place, would have proved disadvantageous to the Common-wealth, hee will be at daggers drawing with you, and never bee brought to yeeld to you in that point. Whereupon he inferreth, that howsoever justice, honesty, the dignity and honour of the Common-wealth are things to be thought upon, and serve for ornaments of speech, and motives to some few, yet that which turneth the ballance, and carrieth the greatest sway in all politicke consultations, is matter of profit and emolument, which hee there determineth to be the end of all deliberations. And though Tully in his booksf 1.60 de oratore disliketh Aristotles opinion herein, alledging against it the practice of the Romane state, which (as he there would beare us in hand) ever stood more upon no∣bler termes of their honour and soveraignty, than upon baser respects of gaine and profit; yet when he grew elder, and experience better instructed him, in his booke of partitions he concurreth with Aristotle in judgement, and the Lacedaemonians in practice, who though they were otherwise com∣mended for their upright dealing, and harmlesse carriage, yet were noted alwaies to wave the point of honesty, ubi de commodis Reipublicae ageretur, when the commodity of the Common-wealth was interessed therein. That Maxime of the Parthians, Nulla fides nisi prout expedit, no faith (or keep∣ing touch with any) but as it maketh for advantage, is not more abhorred by Statesmen in their words, and confuted in their discourses, than exem∣plified by them in their actions.

Wherefore, sith the consideration of profit and emolument is of so great importance in all affaires and passages of life, let us see whether the vines of Sodome, or the trees of Paradise are more fruitfull; or rather whether sin be not altogether unfruitfull. For if it appeare so, then hath the worldly man no cover or shelter for his sinne; and that it is so, appeareth not only by this interrogatory of the Apostle, and the paralleld Text thereunto,g 1.61 have no fellowship with the unfruitfull workes of darknesse, but reprove them ra∣ther: but also by the most usuall names of sinne in Scripture,

• 1. Folly.
• 2. Vanity.
• 3. A Lye.

1. Sinne is called folly, because the sinner is very witty in inventing sleights to deceive himselfe withall, cunning and secret in spreading a net, and laying a snare to catch his owne soule in: hee taketh great paines, and keepeth much adoe to undoe himselfe, and can there bee greater folly than this? As the wisedome of God made knowne by the preaching of the Gospel seemeth foolishnesse to the worldly man; so it is most true, that the wisedome of this world is folly with God, and often called by that name in the Proverbes and Ecclesiastes.

2. As sinne is called folly, so it is called alsoh 1.62 vanity: for sinne is vain, be∣cause empty of all goodnesse, because it hath nothing in it, because the pro∣jects and enterprises of the sinner take no effect, or not such as he promi∣sed himselfe.

3 In the same respect all sinnes in generall are tearmed lyes: because they promise and make shew of great gaine, comfort, and contentment to be rea∣ped by them; whereas they bring nothing lesse, but are like the deceitfull ground in the Poet that mocketh the husbandman:

i 1.63Expectata seges vanis elusit avenis.

This reason Saintk 1.64 Austine was well pleased with, as appeareth by his of∣ten running upon it: They would, saith hee, bee blessed who take a course to hinder themselves from blessednesse, or deprive themselves of it: in which re∣gard all sinne may bee called a lye, because no man committeth sinne but out of a desire to doe good to himselfe, whereas indeed by his sinne hee hurteth and en∣dammageth himselfe. I finde three Emblemes in holy Scripture, whereby this truth is represented to the eye.

The first is, Psal. 12.8. Impii ambulant in circuitu, the wicked walke in a circle, or a ring; which the Holy Ghost affirmeth of them, not so much be∣cause they often traverse the same thoughts, and tread a kind of maze in their mindes, as because their labours and travels prove in the end fruitlesse and unprofitable. For in a circle, though wee runne never so fast, wee gaine no ground, but the faster wee goe forward the nearer we come to the same point we set out at: as we see the labouring horse or oxe in the mill travel∣leth all the day long, and wearieth it selfe, yet at night it is in the same place where it was in the morning; so the wicked spendeth his strength, and run∣neth himselfe out of breath in the wayes of vanity, and yet maketh no pro∣gresse at all.

The second Embleme is a Spider weaving a curious web, or a foolish man hatching the egges of a Cockatrice:l 1.65 They trust in vanity, and speak lies; they conceive mischiefe, and bring forth iniquity. They weave the Spiders web, and hatch the Cockatrice egges: he that eateth of their egges dyeth, and that which is crushed breaketh out into a Viper. Their webbes shall not become garments, neither shall they cover themselves with their workes: their workes are workes of iniquity, and the act of violence is in their hands.

A third wee have drawne by the Prophetm 1.66 Hosea; a man going about to sow the winde: They have sowne the winde, and they shall reape the whirlewind: it hath no stalke; the bud shall yeeld no meale.

Desire you yet a fourth? you shall finde it in the Prophetn 1.67 Esay; a man dreaming of great feasts and riotous banqueting all night long, and in the morning finding his belly lanke, and his stomacke empty: Hee shall bee as when a hungry man dreameth, and behold hee eateth; but hee awaketh and his soule is empty: or as when a thirsty man dreameth, and behold hee drinketh; but hee awaketh, and behold hee is faint, and his soule longeth for drinke.

Now although where wee have divine authority and humane experience for any truth, wee need not crave ayde from reason: yet to furnish you with all sorts of arguments against this most common, yet most dange∣rous temptation of Satan, whereby hee deludeth most men, perswading them that the ready way to thrive is to enlarge their consciences, and take fraudulent, violent, or unjust courses; I will propose some arguments now, and more hereafter, to demonstrate sinne to bee altogether unfruitfull, all

things being reckoned together. For if the pretended commodities accrew∣ing by sinne no way countervaile the certaine losses growing from it, it can∣not bee denied that sinfull courses are unprofitable and disadvantageous. What then is that which may bee gained by sinne, if any thing may bee got by it? Earthly commodities, houses, grounds, money, plate, stuffe, and the like. But what loseth the sinner by it? Heaven, and the glory of an im∣marcessible garland: so that as Demades sometime spake to the Athenians,o 1.68 Cavete ne dum de coelo contendatis, terram amittatis; Take heed lest while yee strive about the heaven or situation, you lose your land; we may thus invert, ca∣vete ne dum de terrâ contendatis, coelum amittatis, taketh heed lest while ye strive for earth, ye lose heaven. What losse can be comparable to this, except the losse of our own soules, which commeth by sin also, andp 1.69 what profiteth it a man to gain the whole world, and lose his own soule? or what shall he receive in recompence for his soule? without which he is made uncapable of receiving any thing at all. What good can melodious musicke, or sweet oyntment, or banqueting dishes, or costly jewels doe to a carkasse? and what are wee else when wee have lost our soules? Dearely beloved Christians, thinke of these words of our Saviour when the Divell openeth his packe, and setteth out his counterfeit wares before you, crying, O come hither, what lacke yee? buy of mee honours, and pleasures, and lands, and possessions, and gardens of delight, and stately palaces, and rich furniture, and what heart can de∣sire; Alas, what will it advantage you to gaine these things, and lose your soule? what joy, delight, or comfort can these things bring to you when your soule is gone, that is, when you are not? Moreover, consider what are these wares whereof Sathan maketh such ostentation, gilding them over with the names of honours, riches, and pleasures: no other than such as you see in some Haberdashers shop, feathers and glasses, things of small value, lesse use, and no continuance; and yet so impudent is hee, that hee is not asha∣med to aske for these trifles, for these crepundia, these

Tricae, apinaeque, aut si quid vilius istis,

all the jewels and spirituall graces which enrich the soule, nay a crowne of glory in heaven, nay your very soule: and yet he wanteth not Chapmen, nay, which all the teares that misery and compassion ever shed are not sufficient to be waile, men throng, and presse, and strive who shall make the first bar∣gaine with him.

I forbeare to number reasons, and deliver you arguments as it were by tale. I beseech you weigh these which I have brought, in the scales of the Sanctuary, and grieve not from henceforth though wicked men becomeq 1.70 rich, and the glory of their house bee encreased; for they shall carry nothing a∣way with them when they dye, neither shall their pompe follow them: they shall carry nothing with them, but they shall be carried by evill Angels to the dungeon of hell; neither shall their pompe follow them, but shall rather goe before them to the place of mourning, shricking, and endlesse disconsolati∣on. Stoope not, O stoope not to take up those golden apples, which Satan casteth before you in your holy race, to stay your course, and deprive you of your garland: for either they have but a shew of fruit, and are not apples

indeed; or if they are true apples, sinne beareth them not: for God hath cursed the forbidden tree, as Christ did ther 1.71 figge-tree in the Gospell, say∣ing, Let no man gather fruit of thee for ever.

What fruit had ye? Propound unto your selves (Beloved) often this question of the Apostle, and the other of our Saviour, What will it advantage a man to win the whole world, and to lose his owne soule? that yee may be ready with an answer when the Devill assaulteth you, as hee did our Saviour, with an Om∣nia dabo,s 1.72 All these things will I give thee, if thou wilt fall downe and worship me, Avoid Sathan father of lies; thou give all these things! neither doest thou give any thing, but sellest at the dearest rate; neither are those things thou offerest in thy hands, but in Gods; neither are they to bee gotten by worshipping thee, but by serving him: for thus it is written,t 1.73 He that feareth the Lord, his soule shall dwell at ease, and his seed shall inherite the earth.u 1.74 Blessed is hee that feareth the Lord, and walketh in his wayes; for hee shall eate the la∣bour of his hands, and happy shall hee bee: his wife shall bee as the fruitfull vine by the walls of his house, his children shall bee like Olive branches round about his table:* 1.75 and, godlinesse hath the promises of this life, and the life to come.

Howbeit a weake Christian may bee troubled in minde, when hee seeth houses full of the treasures of wickednesse, and hee heareth it as a common Proverbe, that fawning and cosenage are the gainfullest trades in the world:

x 1.76Criminibus debent hortos, praetoria, mensas.

The Courtier is indebted to his flattery for his large revenues, the Citizen to usury and misery for the swelling of his bagges, the Artisan to his fraud and cozening for his wealth, the Impropriator to his sacriledge for his best mannors and palaces, the ambitious Diotrephes to simony for his dignities and preferments. Notwithstanding these and many the like in∣stances may bee brought against the doctrine delivered, yet is not the truth thereof impeached. For either the great gainer by sin, and bargainer with Sa∣tan shall never live to enjoy his wealth; which the Prophet David observeth, saying,y 1.77 Fret not at the ungodly, neither bee thou envious at the evill doers; for they shall bee cut downe as the grasse, and wither as the greene herbe: O how suddenly doe they consume, perish, and come to a fearefull end? Or if like fortunate Pyrats they live long, and goe cleare away with the prize they have gotten, yet they can take no quiet contentment therein, because they know they have no right to it; and therefore they are still in feare ei∣ther of losing it, or paying too deare for it. And howsoever they may es∣cape while they are at the sea, yet when they arrive at the haven of death, they shall make shipwracke of it and their soules.

Or God bloweth upon the fruits of their labors, and blasteth the increase of their wealth; according to the words of St.z 1.78 James, Your riches are cor∣rupt, your garments are moth-eaten, your gold and silver are cankered, and the rust of them shall bee as a witnesse against you, and eate your flesh as it were fire.

And as they got their goods, so they shall lose them;* 1.79 Salis onus unde ve∣nerat illuc abit, saith the Latine Proverb, the burden of salt is returned thither

from whence it was first taken. The occasion wherof was a ship laden with salt by a wracke torne in pieces, let the salt fall into the sea from whence it came: so for the most part goods gotten by the spoyle, are lost likewise by the spoyle. For wee see daily that they which spoile others are spoiled them∣selves, and that which is gotten by extortion, is extorted againe out of the hand of the extortioners.a 1.80 Vespasian his covetous officers that by ra∣pine and exaction filled themselves like spunges, after they were full were squiezed by the Emperour: and as the Prophetb 1.81 Micah observeth, that which was gathered by the hire of a whore, returneth to the wages of an harlot.

Or if their goods and honours sticke by them, and they have wrought themselves into so great favour with the Prince, that they have no feare at all of being called to an accompt, much lesse of being discomposed and turned out of their offices, honours, wealth and all, yet they can take no comfort in their estate, no joy in that they enjoy. For what doth musicke delight him who hath an aposteme in his eare? or gold, silver, or pretious stones him who hath a pearle in his eye? or daintie dishes him whose taste is di∣stempered with sicknesse? This is the worldlings case, hee hath goods laid up for him many yeeres; but they are not goods to him, because they doe him no good; hee is no whit the better for them, but the worse; no whit the richer in mind, but the more wretched and poorer:

Magnas inter opes inops.

Hee may take his fill of pleasures, but they are no pleasures to him, because hee hath no sense of them: all dainties are provided for him, but they are not dainties to him, because hee cannot taste them; and the reason is, hee is heart sicke with cares and griefes, and affrighted with terrours of consci∣ence.

Yea, but it will bee objected, that no such thing appeares: for none seeme so merry and frolicke as some of these albae galinae filii, the worlds dar∣lings. I answer with Saintc 1.82 Paul, That they laugh in the face, but not in the heart: and with Solomon,d 1.83 That all their mirth is but like the crackling of thornes under a pot, soone turned into ashes and mourning. Their merriment is like to that of those who have eaten the herbe Sardonia in Sardinia, who are said toe 1.84 dye laughing: or like that of Hannibal, which the Historian cal∣leth amentis risum, the laughing of a man distracted, which is suddenly ac∣companied with teares. Lastly, adde we to all these disadvantages, the price wee are to pay for Satans commodities in the prison of hell, whereof onef 1.85 farthing shall not bee abated: and I doubt not but as the Prophet Daniel spake of King Nebuchadnezzars dreame,g 1.86 This dreame bee to the Kings e∣nemies; so ye will all say, the gain that is gotten by evill meanes and ungod∣ly practices bee unto Gods enemies; let them trucke with Satan who have no part in God: but let all that desire to thrive both in their outward and inward estate, and to beh 1.87 rich in God, follow the advice of our Saviour, Lay not up for your selves treasures, especially treasures of wickednesse, upon earth, where the canker of covetousnesse corrupteth, and the moth of envie fret∣teth, and restlesse cares, and watchfull feares like theeves in the night breake

through the walls of your body, and enter into the closet of your heart, and steale away all your joy and contentment; but lay up for your selves treasures in heaven, where neither the moth nor canker corrupt, and where theeves do not breake through nor steale. For where your treasure is, there will your heart be.

Our treasure (O Lord) is in heaven, even in thee, let our heart be there conti∣nually with thee. Cui, &c.

THE GRAPES OF GOMORRAH. THE XLII. SERMON.

ROM. 6.21.

What fruit bad yee in those things, &c.

Right Honourable, &c.

SOlinusa 1.88 writeth of the Egyptian figge-tree, that it beareth fruit not only on the branches, but also on the main stock & trunck; so fruitfull is this parcell of Scrip∣ture, on which my meditations have pitched and rested themselves these three Lords dayes: it beareth fruit, and that in great variety, not only upon the branches, but upon the maine stocke▪ which yeeldeth us this fruit∣full observation, That the sense and taste of the bitter∣nesse of sinnes past, and remorse of conscience for them, are most forcible motives and meanes to restraine the desires, and weane the affections of Gods children from them. This fruit we gathered heretofore, and since plucked to us the first branch of the Text, which affordeth this most whol∣some observation. That sinne is altogether unfruitfull. As no meditation is more serious, than upon the vanity of the world; no contemplation more pleasant to a regenerate Christian, than of the unpleasantnesse of impure delights: so no observation is more fruitfull, than of the unfruitfulnesse of sinne. Who cannot copiously declaime against sinne, against which it is a sinne not to declaime? Who cannot easily recount all the evils which sinne hath brought into the world, which are summarily all that are in the world? insomuch that all sciences, arts, and professions have a blow at sinne. The Metaphysicke Philosopher demonstrateth, that sinne is non ens, naught: and therefore to be set at naught. The Naturalist sheweth that it destroyeth nature: and therefore ought to be exterminated out of nature.

The Moralists muster all the forces of vertue against it, as being the chie∣fest enemy of mans chiefe good, which they define to be actio virtutis in vitâ perfectâ, the continuall practice of vertue in a happy life. The Physi∣cians observe, that the greater part of the diseases of the body arise from sins, which are the diseases of the soule: Plures gulâ, quàm gladio, more come to their end by gluttony, drunkennesse, and incontinency, than by the halter or the sword. The Grammarians condemne sinne as incongru∣ous; the Logicians as illogicall, that is, unreasonable; and all other arts and sciences as irregular: but Divinity alone knocketh it downe and battereth it to pieces with the hammer of the Word. There is more weight of argument in this one Verse of the Apostle, than in all the Oratours declamations, and Poets satyres, and the Philosophers invectives against vice that ever were published to the world.

What fruit had yee in those things whereof yee are now ashamed? for the end of those things is death. As the same metall running upon divers moulds is cast into divers formes; so the words of this Text admit of divers divisi∣ons, according to severall moulds and frames of art. It shall suffice to give you your choice of three.

• 1. The Rhetoricall, which breaketh them into
  • 1. A poignant interrogation, What fruit had yee?
  • 2. A forcible reason, For the end of those things is death.
• 2. The Logicall, which observeth in them
  • 1. The persons, Yee.
  • 2. The object, Those things.
  • 3. The attributes: which are three,
    • 1. Losse, What fruit had yee?
    • 2. Confusion, Whereof yee are now ashamed.
    • 3. Perill, For the end of those things is death.
• 3. The Theologicall, which considereth sinne in a three-fold relation,
  • 1. To the time past; and so it is unfruitfull: What fruit.
  • 2. To the time present; and so it is shamefull: Whereof, &c.
  • 3. To the time to come; and so it is dreadfull or deadly: For the end of those things is death.

First of sinne, considered in a relation to the time past.

What fruit had yee? Xerxes (as Herodotus reporteth) bare a strange af∣fection to the Plane tree, which hee hung about with chaines, and deckt with jewells of greatest price. A fond and foolish affection, as being to a tree, and such a tree as is good for nothing but to shade us out of the Sunne. This folly of so great a Monarch very well resembleth the humour of all those, who are not guided by the Spirit of God into the wayes of truth and life, but are led by the spirit of errour, or the errour of their owne spi∣rit, to ungodly and sinfull courses, the very beaten paths to hell and death.

The tree they are in love with, adorne, and spend so much cost upon, is the forbidden tree of sinne, altogether as unfruitfull as that of Xerxes; it hath neither faire blossomes, nor sweet fruit on it, onely it is well growne, and hath large armes and broad boughes, and casteth a good shade, or to speake more properly, a shadow of good. For the shade it selfe of this tree is like the shade of the Cyprus tree, gravis umbra, a noysome or pestilent shade, making the ground barren, and killing the best plants of vertues, by depriving them of the Sun-shine of Gods grace. Yet, as divers Nations in the dayes ofb 1.89 Pliny paid tribute to the Romanes for the shade of these trees; so doe these men pay for the seeming pleasure and delight of sinne, being indeed but a shadow of vanity to the Divell, the greatest tribute that can be payd, the tribute of their soules. To reprove this folly to bee bewailed with bloudy teares, I have heretofore produced divers passages of holy Scripture: the point of doctrine I beat upon, and laboured especi∣ally to fasten in your hearts, was the unprofitablenesse and the unfruitfulnesse of sinne: which was proved

1. By the three names of sinne imposed by the Holy Ghost, folly, vani∣tie, and a lye. The reason whereof was, because all sinne maketh a shew of, and (as it were) promiseth to the sinner either pleasure, or profit, or ho∣nour, or some good; whereas indeed it bringeth not any thing to him but shame, nor him to any thing but death.

2. By divers lively comparisons and resemblances in holy Scripture of sinfull labours and travells, as the running in a ring or circle, whereby hee that moveth and tireth himselfe, getteth no ground; impii ambulant in cir∣cuitu: the weaving of the Spiders web, which maketh no garment: the sow∣ing of wind, whereof nothing can be reaped but the whirlewind, stormes, and tempests of conscience.

3. By the judgements of God falling upon them, who seem to drive the most gainfull trade with Sathan. For either they themselves are taken a∣way in the midst of their prosperity, and as soone as they have gotten the wealth of the world, are constrained to leave a world of wealth;c 1.90 Stulte, hac nocte eripient tibi animam tuam: or God bloweth upon their ill gotten goods, and they are suddenly consumed, or passe the same way that they came; as the fogges that are raised by the Sunne, when they come to their height, are dispelled by his beames: Or they prove like the horse of Seja∣nus, or the gold of Tolous, or the vessels and treasures of the Temple at Jerusalem, which became the bane and ruine of all that laid hands on them: Or if they long enjoy their wealth, yet they joy not in it at all. For how∣soever none lay claime to their unrighteous Mammon, yet they can never perswade themselves that it is their owne; and between care of keeping, and feare of losing, and expectation of punishment for ill getting them, by ty∣ranny, exaction, oppression, forged cavillation, fraud, simony, or sacri∣ledge, no place is left for any joy or comfort in possessing, or well using them.

4. By putting the seeming profits and advantages of sinne in one scale, and the losses and disadvantages by it in the other: which being done, the scale of dammages and losses will beare downe to the ground, nay to hell. In all bargaines we are to consider not so much what the commodity is we

trade or trafficke for, as what the price is: for though the merchandize we bargaine for be of great value, yet if we must over-buy it, giving for it an unreasonable rate, the bargaine cannot be good. By which rule, if we ex∣amine our trafficke, we shall find, that if wee hold on our trade with Sa∣than, our merchandize will no way countervaile our charge, our gaines in the beginning will be no way answerable to our losses in the end: for we shall lose the inheritance of a Kingdome in heaven, and our owne soules. Unfruitfulnesse, shamefulnesse, and deadlinesse are three proper adjuncts, and (as the Logicians usually speake) passions of sinne. For all sinne is mor∣tall, that is, deserving death; and nothing is mortall in that sense but sinne: all sinne is shamefull, and nothing shamefull but sinne: all sinne is unfruit∣full, and nothing absolutely is unfruitfull but sinne. The Serpents feed upon, and consume that poysonous matter, which otherwise would infect the earth, water, and ayre. Physicians make treakle and antidotes of poy∣son: the ashes of a Viper, the oyle of a Scorpion, the wings of the Cantha∣rides, are soveraigne remedies against the poyson of those Serpents: yea, the very doung of the earth serveth for very good use, and fatteneth the ground; onely sinne, as it is deprived of the good of being a nature, so it depriveth nature of all good. If any things come neere to sinne in this, they are the grapes of Gomorrah, and apples of Sodome, which have no taste at all in them, but as soone as they are touched fall to dust; and the dust is of that nature, that it serves not as doung to fatten the earth, but rather as un∣savoury salt, which maketh it barren. All the endeavours & operations of nature, when they are not set out of their course by sinne, forcibly tend to some good, and obtaine it also. For if they produce not, and leave behind them some worke, the worth whereof may recompence the labour about it; yet the very contention and exercise of the faculty breedeth a dexterity and facility of doing the like: it perfecteth the skill, strengtheneth the fa∣culty, accommodateth the organ, and thereby maketh the whole body more serviceable to the soule, and the soule better disposed to vertuous acts and habits. The Archer, who often misseth the marke set before his eyes, yet in some sort hitteth the marke he aimed at in his mind, which was the exercise of his arme, and learning to shoot. As the sons of the husbandman in the fable, who being told by their father lying on his death-bed, that he left much gold buried under the ground in his Vineyard, fell on delving and digging all about the Vines; and though they found no gold, yet by stirring the mold about the rootes of the trees, gained a great vintage that yeere: even so it falleth out in the labours and travells of our calling; though by them wee reape not alwayes that profit we expect, yet thereby wee may manure (if I may so speake) the ground of our hearts, and gaine great store of those fruits, which the branches that are graffed into the true Vine Christ Jesus, beare. But in sinfull labours and travells it fareth otherwise; they are not as moderate exercises which strengthen, but as violent fits which weaken nature. Sinne in the understanding darkeneth the thoughts, in the will depraveth the desires, in the sensitive appetite disordereth the affections, in the outward sense corrupteth the organs, and in the whole bo∣dy breedeth loathsome and painfull diseases. Sinne is not only unfruitfull, (to speake in the language of the Schooles) formaliter, but also effectivè;

not only unfruitfull in it selfe, as thed 1.91 figge-tree in the Gospel cursed by our Saviour, but also in its effects, as that other tree which was to be plucked up, ne terram redderet infructuo sam, that it might not make the grounde 1.92 bar∣ren. For sinne maketh the spirit barren of the fruit of good motions, the understanding barren of the fruit of good meditations, the will barren of the fruit of good resolutions, the sensitive appetite barren of the fruit of good affections, the whole man barren of the fruit of good works: nay, the earth and trees also barren of their fruit and increase. For the sinne of man God cursed the earth, and itf 1.93 brought forth thornes and thistles; and the hea∣ven and skie also, and it became asg 1.94 iron over mens heads: the experience whereof brought the Heathen to acknowledge this truth,

h 1.95Sperare poteras sceleribus tantis Dare regnum salubre, Fecimus coelum nocens.

Our sinnes have tainted the influence of the starres, dryed up the clouds, in∣fected the ayre, blasted the fruits of the earth. And Claudian in his investive against Eutropius,

—Quae connubia prolem Aut frugem laturus ager? quid fertile terris, Aut plenum stirili possit sub consule nasci?

Is it possible any thing should thrive or flourish under the shade of such a Consul? Sainti 1.96 Cyprian also attributeth the great dearth in his time to the want of charity; and the sterility of fruits in the earth, to the sterility of fruits of righteousnesse: Thou complainest that the springs are not so full, the ayre so healthy, the showers so frequent, the earth so fruitfull, as in former time: thou thinkest much that the elements are not so obsequious to thee as they have been, that they serve not thy profit and pleasure: Why? art thou so obsequi∣ous to God? Doest thou serve him, by whose appointment all these things serve thee? As it was the manner of the Persians, when a noble person commit∣ted a fault, to beat his clothes in stead of him; so it pleaseth our most in∣dulgent Father, when the noblest of his creatures, men his children offend, often for them to punish the beasts of the field, and fruits of the earth, which feed and clothe them. As he threatneth,k 1.97 Thou shalt carry out much seed into the field, and shalt gather but little: for the Locusts shall consume it. Thou shalt plant vineyards, and dresse them, but shalt neither drinke of the wine, nor gather the grapes: for the worme shall eate them. Thou shalt have olive trees throughout all thy coasts, but thou shalt not annoint thy selfe with the oyle: for thine olive shall cast his fruit. Hereunto if we adde the in∣finite armies of plagues and judgements mustered in this chapter against Gods enemies, we cannot but subscribe to the Prophets conclusion, Non est pax impio, there is nol 1.98 peace to the wicked, saith my God: there is no fruit of sinne; for it is the vine ofm 1.99 Sodome, and of the fields of Gomorrah: the grapes thereof are the grapes of gall, their clusters are bitter. Their wine is the poyson of Dragons, and the cruell venome of Aspes.

Would yee know all the miseries that sinne hath brought into the

world? reckon then all that are, or ever were in the world. For they are all concomitants, effects, or punishments of sinne. Sinne cast the An∣gels from Heaven into Hell, thrust man out of Paradise, drowned the old world, burnt Sodome and Gomorrah with fire and brimstone, rui∣nated the greatest Monarchies, destroyed the ancientest Cities, and hath rooted up the most flourishing Churches; and shall wee looke for bet∣ter fruit of it?

But this interrogatory of the Apostle, What fruit had yee? seemeth to mee rather to aime at the particular endammagement and detriments of sinne, which every soule that committeth it sustaineth within it selfe, whereof many have been already recounted, yet the greater part is be∣hind, among whom this is not the least, that it blindeth the eyes of the mind, and infatuateth the sinner. Whereupon Saint Austines observa∣tion is, If a theefe or fellon should presently upon his fact lose the sight of his eyes, every body would say, that it was the judgement of God upon him. Ocu∣lum cordis amisit, & ei pepercisse putatur Deus: behold God hath taken a∣way the sight of his soules eyes, and doest thou thinke that hee spareth him, or letteth him goen 1.100 unpunished? What greater losse to a noble mind than of libertie, which is forfeited by sinne? Sinne enthralleth our soule to our body, and our body and soule to the Divell. If captivitie of the body be so grievous a calamity, what may wee judge of the captivi∣tie of the soule? If wee so disdaine to be slaves to men, how much more should wee to bee vassals to beastly lusts? To speake nothing of peace of conscience, which crying sinnes disturbe; and divine motions, which worldly cares choake; and heavenly comforts, which earthly pleasures deprive us of; and sanctifying graces, which impure thoughts and sin∣full desires diminish: to leave the consideration of shame and death for matter of ensuing discourses; by that which hath been already delivered, all that are not besotted by sin, and blind-folded by Sathan, may see great reason for this question of the Apostle, What fruit had yee? A question which the proudest and most scornfull sinners, who have them in deri∣sion that make conscience of unlawfull gaine, shall propound unto them∣selves one day, and checke their owne folly therewith, as we reade in the booke ofo 1.101 Wisedome: What hath pride availed us? or what profit hath the pompe of riches brought us? Then shall they change their mindes, when they cannot their estates, and sigh for griefe of heart, and say within themselves, looking up to Heaven, and seeing the felicity of the righte∣ous crowned with eternall glory:* 1.102 This is hee whom wee sometimes had in derision, and in a parable of reproach. Wee fooles thought his life madnesse, and his end without honour. But now how is hee accounted among the chil∣dren of God? and what a portion hath hee among the Saints? Therefore wee have erred from the way of truth: and the light of righteousnesse hath not shi∣ned upon us. We have wearied our selves in the wayes of wickednesse, and have gone through many dangerous pathes: and the way of the Lord wee have not knowne.

Howbeit, two sorts of men in the opinion of the world seeme to make great gaine of sinne; the covetous and the ambitious: the former is in∣debted to his extortion, oppression, and usury for his wealth; the other

to his glozing, dissembling, undermining, perfidious and treacherous dealing for his honour, and advancement in the Court of Princes. The spirit of the former hath been conjured downe heretofore, by proving that whosoever gathereth wealth or mony by unjust and indirect meanes, putteth it into a broken bagge, and that his mony shall perish with him, unlesse hee breake off his sinne by repentance, and make friends of unrighteous Mammon. I come to the Politicians, who cor∣rect, or rather pervert that sentence of Saint Paul, Godlinesse is great gaine, thus; a shew of godlinesse is great gaine: of whom I would demand what shew of reason they have for this their politicke apho∣risme? If they beleeve there is a God that judgeth the earth, they cannot but thinke that hee will take most grievous vengeance on such as goe about to roote out the feare of God out of mens hearts, and make Religion a masque, and God himselfe an Image, the sacred Story a fa∣ble, Hell a bug-beare, and the joyes of Heaven pleasant phantasies. If men hold them in greatest detestation who faulter and double with them, shall not God much more hate the hypocrite, who doubleth with his Maker, maketh shew of honouring and serving him, when hee indeed neither honoureth nor serveth him at all: Simulata sancti∣tas est duplex iniquitas, counterfeit sanctity is double iniquity, and accordingly it shall receive double punishment. When our Saviour threateneth the most hainous transgressours, that they shall have theirp 1.103 portion with hypocrites, hee implyeth that the condition of none in Hell is lesse tolerable than of the hypocrite. Theq 1.104 foole hath said in his heart there is no God, and even in that hee shewed himselfe the more foole, in that hee said it in his heart, supposing that none should heare it there: whereas God heareth the word in the heart, before it bee uttered in the tongue; and what though other know it not, sith hee whom hee wrongeth, who is best able to revenge it, know∣eth it?

But to wound the Politician with his owne sword: If a shew and appearance of Religion is not onely profitable, but necessary in po∣liticke respects, shall not Religion it selfe be much more? Can there bee a like vertue or power in the shadow or image, as in the body it selfe? If the grapes painted by Zeuxis, allured the Birds to pecke at them, would not the Birds sooner have flowne at them, had they been true grapes? All the wit of these sublimated spirits, where∣with they entangle the honest simplicity of others, cannot wind them out of these dilemmaes: If it bee a bad thing to bee good, why doe they seem so? If it be a bad thing to seem bad, why are they bad? For if it bee a good thing to seeme good, it cannot but bee much better to bee so: If it bee a bad thing to seeme bad, it cannot but bee worse to bee so. Videre ergo quod es, vel esto quod videris, seem therefore what thou art, or bee what thou seemest: especially consi∣dering, that asr 1.105 Astyages in Xenophon wisely adviseth, the best meanes to seeme learned, is to bee learned; to seeme wise, is to bee wise; to seeme religious, is to bee religious. Hee that is not so, cannot long seeme so; and hee that is so, cannot but seem so. Fraud and guile

cannot goe long but it will bee espied. No Stage-player can so act anothers part, but that hee may bee discerned to bee a player: dis∣sembling will not alwayes bee dissembled; and when it is once de∣tected, it disableth the dissembler from ever after using his cousening trade.

2. It is not to be omitted, that fraud, guile, and deceit beare no fruits of themselves, but gather them from the honesty and simplicity of o∣thers, whom they circumvent. If all were such as themselves, lying upon the catch, they would make little advantage of their cheating trade; neither could there be any true friendship or society among men: and is that the best policy that overthroweth all policy and ci∣vill conversation?

3. Lastly, faithfulnesse and honesty are like naturall beauty and strength of body, which preserve themselves; but all fraudulent and deceitfull dealing, and cunning fetches, like complexion, where nature is much decayed, must bee daily laid on: or like physicke potions con∣tinually taken, and yet will not long helpe. All devices, plots, and fa∣brickes in the minde for advancing our estate, which are not built upon the foundation of faithfulnesse and integrity, continually need repairing, and upon a strong assault are easily cast downe, and fall upon the builders themselves. It will not bee amisse to consider the ends of some of these men. Of two that were most famous in this politicke craft, Achitophel and Hannibal, the one hanged, the other poysoned himselfe. Theramenes, who in the civill dissensions at Athens dealt under hand on all sides, in the end was discovered, and all parts joyn∣ing against him, made a spectacle of misery and scorne. A singular Ar∣tificer in this kinde, who put trickes upon all men, was sent for by Lewis the French King, saying, that hee had need of such an head, and when hee came to him, upon detection of divers of his cunning prankes, he was condemned by him to be beheaded. I should much wrong Alexander the sixth, and Borgias his sonne, not to put them in this Catalogue: for it was the common voice of all men (ass 1.106 Bodine wri∣teth) that the father never spake what hee meant, the sonne never did what hee spake: both held it for a Maxime, Fidem omnibus dandam, servandam nemini. According to which rule, when Borgias the sonne by fairest promises and deepest protestations of amity, and burying all former injuries, had drawne in the Captaines of the opposite facti∣on, as soone as hee had them in his power, contrary to all promi∣ses and oathes, put them all to death: whereof the Pope his father having notice, could not conceale his joy, but brake out into that execrable exclamation, O factum bene, Well done, thou art a sonne after mine owne heart. But hee escaped not the heavie judgement of God: for shortly after having caused a poysonous cup to bee tempe∣red for some of the Cardinalls, whose deaths he had vowed, through a mistake hee dranke off the same cup himselfe, and so ended his wret∣ched life.

I seale up this whole discourse with the words of the blessed Apo∣stle; sith all dishonest, false, and unjust courses of thriving are not

onely disgracefull and shamefull, but also (all things considered) dis∣advantageous: Finally,t 1.107 brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report: if there be any vertue, if there be any praise, thinke on these things, and the God of peace shall be with you. To whom, &c.

THE HIEW OF A SINNER. THE XLIII. SERMON.

ROM. 6.21.

Whereof ye are now ashamed.

Right Honourable, &c.

I Have long dwelt upon this text of Scripture, because I finde it richly stored with spirituall armour, and all ne∣cessary provision for our Christian warfare against sinne and Satan. Here wee may furnish our selves with those weapons against our ghostly enemies, that will pierce the strongest proofe of impudency, and draw blood even from a seared conscience. There is none so hardy and insensible, whom the losse of invaluable treasures will not touch to the quicke: present shame and future infamy wound at the heart, but eternall death kils outright. In comparison of these all the weapons which Philoso∣phy forgeth upon the anvile of reason, are but like arrowes with blunt heads, or blades with a soft edge,

Irrita tela cadunt.

* 1.108The Stoicks devised many witty arguments to prove that profit and hone∣sty could not bee severed, and that dishonesty was alwayes joyned with dis∣advantage: but they were never able to maintaine them against infinite ex∣amples and instances every where occurring of sundry sorts of men enri∣ched by spoiling, relieved by oppressing, absolved by calumniating, advan∣ced by depressing, raised by undermining others: in a word, building their fortunes upon the ruines of other mens estates and their owne fidelity and honesty. Howbeit it is true that in their morall considerations they glanced at those very Topickes from whence the Apostle draweth his arguments,

the unprofitablenesse of dishonest courses, and the ill ends of wicked per∣sons. For the more to scare and deterre their hearers from by-wayes to honour and wealth, they set before their eyes the penalty of humane lawes, losse of goods and life, with shame and infamy, the perill whereof they incurred, if they swerved any whit in their actions from the faire and straight path of vertue, and morall honesty: and the consideration of these things might bee some restraint of outward acts, and open crimes; but no way of such wickednesse as is brought forth in secret, or rather not brought forth at all, but onely conceived in the heart. Mutinous or murmuring thoughts, unchaste lusts of the heart, ambitious desires, execrable projects and purposes, treasonable plots, and the like, stood in no awe of mans justice, or feare of ignominy and shame: the light reproveth those things only that are brought to it, justice must proceed secundum allegata & probata; they are but few offences that come within the Magistrates walk, & all that come are not taken: of those that are taken hold of, the greater part either breake away by force, or escape by favour. If Anacharsis were alive, hee would spyeb 1.109 cobwebbe lawes in every Court of justice, in which the lesser flyes are strangled, but the greater easily breake through them. And bee the lawes of any Commonwealth or Kingdome never so exact, yet Seneca his observa∣tion will bee true, Angusta est justitia ad legem justum esse; it is but narrow and scanty justice which extendeth no further than mans law. A man may be ill enough, and yet keepe out of the danger of the lawes of men, which are many wayes imperfect and defective: but the law of God is no way sub∣ject to this imputation; it is perfect, and, as the Prophet David speaketh,c 1.110 exceeding broad: it reacheth to all the actions, words, and imaginations of all the sonnes of Adam; not a by syllable can passe, not a thought stray, not a desire swerve from the right way, but it falleth within the danger, and is lyable to the penalties annexed to it, which are most certaine and most grievous:

• 1 Externall, in the world.
• 2 Internall, in the conscience.
• 3 Eternall, in hell.

The arguments that are hence drawne to deterre men from sinne and wic∣kednesse, are of a stronger metall, and have another manner of edge than rea∣son can set upon them:d 1.111 For the word of God is quick and powerfull, & sharper than any two-edged sword, piercing even to the dividing asunder of soul and spi∣rit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. The Hyperbolicall commendation which thee 1.112 Orator giveth of the Romane lawes, published in twelve Tables, of right belongeth to this member of the Apostles exhortation: it hath more weight of reason, and forcible arguments of perswasion to holinesse of life, and detestation of vice in it, than all the discourses of morall Philosophers extant in the world. Hence we learn, that their losses who trade with Satan are inestimable and irrecoverable: that wicked and ungodly courses and means to gain & thrive by, not onely deprive us of the comfortable fruition of all earthly, but also of the possession of all heavenly blessings: that even small offences when they come to light are sufficient to cover the sinner with shame and confu∣sion:

that all the filthinesse that lyeth in the skirts of the soule, shall be disco∣vered in the face of the sun, before men & Angels: that not only outward acts, but inward motions and intentions; not only loud & crying sins, but also still and quiet, that lye asleep as it were in the lap of our conscience; not only hai∣nous crimes, and transgressions of an high nature, but also those seeming good actions that have any secret filthinesse or staine in them, if it bee not washed away with the teares of our repentance, and blood of our Redee∣mer, shall bee brought into judgement against us, and wee for them con∣demned to death both of body and soule in hell. No tragicall vociferation, nor the howling and shricking of damned ghosts can sufficiently expresse the horrour and torments of that endlesse death, which is the end of sinne.

What sinne hath proved for the time past, yee have heard; wee are at this present to consider what it is for the present: it hath beene unfruitfull, what fruit had yee? it is shamefull, whereof ye are now ashamed.

Shame is defined byf 1.113 Aristotle, Agriefe and trouble of minde, arising from such evils as seeme to tend to our infamy and disgrace: somewhat more fully it may bee described, A checke of conscience condemning us for some in∣tention, speech, or action, whereby wee have defiled our conscience before God, or stained our credits before men. This affection is in all men, even in those that are shamelesse and impudent; who are not so called because they are without this irkesome passion, but because they shew no signe thereof in their countenance, nor effects in their lives. As impossible it is that in the conscience of a sinnerg 1.114 thoughts should not arise accusing him, as that there should bee a fire kindled and no sparks flye up. To pollute the conscience with foule sin, and not to be ashamed, is all one as to prick the tenderest part of the body, and to feele no paine.h 1.115 Tiberius, who let loose the raines to all licentiousnesse, yet when hee gave himselfe to his impure pleasures, cau∣sed all the pictures to bee removed out of the roome: and Alexander Phe∣reus that cruell tyrant, when hee beheld a bloody Tragedy in the Theater, and therein the ugly and monstrous image of his barbarous cruelty drawne to the life, was so confounded therewith, that hee could no longer dissem∣ble his terrour of minde, nor expect the end of that dismall Scene.

Now how deepe an impression shame and infamy make in the soule, wee may perceive by those who preferred death before it.i 1.116 Panthea solemnly wished that shee might bee buried alive, rather than constrained to staine her blood and good name, by keeping company with any, how great soever hee were, contrary to her vow to her dearest Abradatus. Andk 1.117 Phillis ha∣ving lost her honour, voweth to make amends for it by her voluntary death.

Stat necis electu tenerum pensare pudorem.

Which Lucretia also practised, flying out of the world to shun the shame thereof, and spilling her blood which the tyrant had a little before stayned: and Europa thought one death too light a revenge for wronged chastity;

Levis una mors est Virginum culpae.

If shame and infamy were not the sharpest corrasives to a guilty consci∣ence,

the Prophet David would not so oft use these and the like imprecati∣ons against the enemies of God: Let them be confounded and perish that arel 1.118 against my soule: and, let them bee counfounded and vexed evermore, let them bee put to shame and perish, let mine adversaries bee clothed with shame, and let them cover themselves with their owne confusion as with a cloake.

Yea but if shame and confusion are the very gall and wormewood of Gods vengeance against the wicked, most bitter to the taste of the soule; what construction are wee to make of those words of the Prophet,m 1.119 O yee house of Israel, bee ashamed and confounded for your owne wayes? doth the Prophet here give them counsell to pull down Gods vengeance upon them∣selves? Nothing lesse. To cleare this point therefore wee must distinguish of shame; which is taken

1 Sometimes for a vertuous habit and disposition of the minde, consi∣sting in a mediocrity betweene two extremes; impudency in the defect, re∣proved in the Jewes by the Prophetn 1.120 Jeremy (were they ashamed when they committed abominations? nay they were not ashamed, neither could they blush:) and bashfulnesse, or rather cowardise, in the excesse, reproved by our Saviour in white livered professors;o 1.121 Whosoever shall be ashamed of me and of my words, of him shall the sonne of man bee ashamed when hee shall come in his owne glory, and in his fathers, and of the holy Angels.

2 Sometimes for a perturbation of the minde, or irksome passion, when our hearts smite us for some grievous sinne, wherewith wee are confounded within our selves; and with holyp 1.122 Job, even abhorre our selves for the time.

3 Sometimes it is taken for infamy and publike disgrace, when a man is madeq 1.123 a spectacle of shame and derision to others.

According to the first signification, men are said to be modest or shame∣fac'd; according to the second, ashamed and confounded in themselves; ac∣cording to the third, shamed, or put to shame, or branded with a note of infamy and shame. Shame in the first acception is the curbe of sinne, in the second the sense and smart of sinne, in the third the scourge of sinne: shame in the first sense is in us by nature, and groweth more and more by custome, and is improved by the grace of humility: in the second it is brought to us by sinne; for as smoake sutteth, so sinne blacketh, soyleth, and shameth the soule: in the third sense men are brought to it by justice, according to the words of ther 1.124 Psalmist, Let them bee brought to shame. When the Apostle saith, thats 1.125 it is a shame to name those things that are done by impure persons in secret, hee taketh shame in the first sense, and his meaning is, the things they doe in secret are so foule, so unnaturall, so abo∣minable, that a modest or shamefaced man cannot endure to heare of them, much lesse to rip them up and relate them, with all their odious circumstan∣ces. But when Ezra prayeth in these words,t 1.126 O my God, I am ashamed and blush to lift up my face to thee, my God: for our iniquities are encreased o∣ver our heads, and our trespasses are growne up to the heavens; hee taketh shame in the second sense. Lastly, when the Prophets threaten sinners with shame, or by imprecations wish it unto them, they take shame in the third acception:u 1.127 Thou hast consulted shame to thine owne house, by cutting off many people, and hast sinned against thy soule: for the stone shall cry out of the wall, and the beam out of the timber shall answer it; that is, thou hast taken a course,

and advisedly studied how to bring ruine, shame, and disgrace upon thy selfe.* 1.128 Behold, I come upon thee, saith the Lord of hostes, and I will discover thy skirts upon thy face, and I will shew the nations thy nakednesse, and the kingdomes thy shame: that is, I will expose thee unto ignominy and disgrace, as the Prophet there expoundeth himselfe;x 1.129 I will cast abominable filth up∣on thee, and make thee vile, and set thee at a gazing stocke.

In this place the Apostle evidently taketh the word in the second sense: What fruit had yee in those things whereof yee are now ashamed? that is, for which you now condemne your selves, and seeme filthy and abominable in your owne eyes. This shame, though it come alwayes from evill, yet good may come of it, if wee seriously consider what brought this shame and con∣fusion upon us, and turne our anger upon it which set us at oddes with our selves: and to this end the Prophet Ezekiel endevoureth to stirre up this perturbation, or troublous passion in the Jewes;y 1.130 O yee house of Israel, be ashamed and confounded for your wayes; that is, consider your owne follies, give glory to God, and take shame to your selves; abhorre your selves for those sinnes, for which yee have made God to abhorre you. Shame in this sense may bee a meanes to keepe us from shame in the third signification, and everlasting confusion: for though shame bee alwayes a signe of evill past or present, yet it is not alwayes an evill signe, but oftentimes a signe of grace. I cannot hold altogether with him in the Poet, who seeing a young man dye his cheekes with the tincture of vertue, said,

z 1.131Erubuit, salva res est:

he hath blushed, all is well; yet with a little alteration the speech may passe,

Erubuit, salutis spes est;

hee hath blushed, therefore there is hope all may bee well. For so it com∣meth to passe in our inward conflicts with sinne, as in the skirmishes with outward enemies in the field; though the battell goe sore against us, and we lose both ground and men, yet till the colours and ensignes be taken by the enemy, the fight holdeth out, and there may be hope of better successe: but when the colours and ensignes are lost, wee give the battell for gone. Now the colours of vertue displayed by nature in the countenance, appeare in the blushes of shame and modesty: while these are to bee seene, though wee give ground to Satan, and lose many other gifts and graces, yet there may bee some hope of victory; but when Satan hath taken our colours, and cu∣stome of sinning hath taken away all sense of sinne, and blush of shame, our case groweth desperate, and without new aides and supply of graces from heaven, it is impossible to keepe our standing, much lesse recover our losses. As nothing is more to bee grieved for than for this, that wee cannot grieve for sinne; so ought wee to be ashamed of nothing more than of this, that wee are not ashamed of all finfull and shamefull actions. Shame is the strongest barre which nature hath set before our unruly lusts and desires, and if it bee removed, nothing can keep them within compasse.

Yee are ashamed. The godly and wicked are both ashamed, sin affecteth

them both with the like malady, but they both apply not the like remedy: the godly seeke to plucke out the sting, that is, sinne in the conscience, which causeth all their anguish and paine; but the ungodly and wicked li∣ver endeavoureth onely to dead the flesh, and thereby asswage the paine for the present, leaving the sting of death in their soule, sinne festring in their conscience. The one abstaineth from sinne, that hee may avoid the shame of it; the other accustometh himselfe to it, that hee may be lesse sen∣sible of it: hee hardeneth his brow, and maketh it in the end of that metall, that it will not yeeld, or change hiew. Hee is like to him, that going into the water, and finding it extreme cold by lightly touching it with the soles of his feet, casteth himselfe suddenly into the river, and plungeth him∣selfe over head and eares, that hee may be lesse sensible of the frigiditie of that element: so this hardy sinner finding himselfe confounded at les∣ser sinnes, throweth himselfe headlong into greater, that he may be the sooner past all shame.

Yee. To whom doth Saint Paul addresse his speech? to those whose loathsome sores were upon them, or to those who had washed them in the laver of regeneration, and now were cleane and sound? Surely to the latter, as appeareth by the words ensuing: But now yee have your fruit in holinesse. Notwithstanding these (though free from the guilt of sinne, yet) are not freed from the shame of it: Whereof (saith he) yee are now ashamed. For as in the finest cloth and stuffe, after the spot is taken out, there remaineth some staine: and as in the flesh of a man hurt, after the wound is cured, there remaines some scarre; so though the spot of our sinnes be washed out, and the wounds of our conscience cured, yet there remaines somewhat like a scarre or staine, defacing the image of God in us, which when the soule be∣holdeth, she is ashamed of her selfe. All other evills which sinne bringeth, are in some sort curable: the fire of Gods wrath kindled against us may be quenched by the teares of our repentance: the anguish of conscience may be asswaged by the balme of Gilead: the breach of charity may bee made up by satisfaction to the party whom we have wronged, and unfained recon∣ciliation: only the shame of sin, and the staine of our reputation and credit, can never be got out: Haec macula nec sanguine eluitur, our winding sheet which covereth our bodies, covereth not our shame; neither is our infamy buried in our grave with us.

1. Now ashamed. Now after the commission of sinne, or now after your conversion unto God. It is with all of us, as it was with our first Parent in Paradise; we first taste the forbidden fruit of sinne,* 1.132 and then see our naked∣nesse, and are ashamed. We are now ashamed of those sinnes whereof we were not ashamed when wee committed them. What? Doth sinne then cleare the sight of the mind, and enlighten it with knowledge, because we see more in sinne after we have committed it? Nay, rather sinne darkneth the understanding, and putteth out the eyes of the minde. Surely Adam got no knowledge by eating the forbidden fruit, but lost by it, as all we his posterity find by our palpable ignorance in those things which most concerne us. Why then was the tree of the fruit whereof he tasted, called the tree of knowledge of good and evill? Because thereby Adam came to ex∣perience and feeling of the good hee lost, and the evill hee brought upon

himselfe and his posterity: as the horse may bee said to know the lash or spurre, and a childe the rod, when they feele the smart and paine of them. If this be true, that sinne rather infatuateth a sinner, than any way instru∣cteth him, or increaseth his knowledge; how commeth it then to passe, that sinne present should not worke much more shame and confusion upon us, than when it is past? that wee should not discover the deformity and loathsomenesse of pleasures as they are comming to us, but as they are going from us? Whence is that Latine Proverbe, Voluptates intuere abeuntes, non venientes? Why? doe they come unto us naked, and put off their masques when they take their leave of us? Nay, rather our eyes are shut when they come to us, and they are open when they goe from us: or, to speake more plainly, when they come towards us, and our desires run to meet them, we contemplate only that which is amiable and lovely in them, we take no notice of the turpitude and deformity in them: not but that wee might see it also if we would, but that we are not willing to looke that way, lest the sight of that which is filthy and nasty in them, should marre our mirth, and interrupt our pleasure. The ignorance of an incontinent man is not like the blindnesse of Regulus, which was forced; but of Oedipus, who pulled out his owne eyes. Aristotle in this point saw day-light as it were at a chinke, when propounding this question, Utrum scientia sit in incontinente? whe∣ther an incontinent man hath knowledge of what he doth? resolveth it thus: Ana 1.133 incontinent man hath a generall knowledge, and a confused notion, that incontinency is many waies hurtfull and prejudiciall to him; but not a par∣ticular knowledge, that the action or pleasure wherewith he is then taken is of that nature. Why may not the particular be deduced out of the generall? It may, but he will not deduce it; he is not at leisure to enter so farre into the point, his heart is possessed with the present pleasure, which his sense thir∣steth after, and all his thoughts and affections are set upon it; so that for the present he cannot, or will not withdraw his mind from the delightfull object before him, to look behind him, & consider the danger he incurreth: like beasts that are drawne by the sweet smell of the Panther, but never take notice of his ougly head, before he turne upon them and devoure them: But after the intemperate person hath taken his fill of sinfull pleasure, hee is at leisure to bethinke himselfe what he hath done. Reason in the naturall man, and the Spirit of God in the regenerate Christian, bloweth the coale of knowledge within him, which lay hid under the ashes; and by the light thereof he seeth what manner of guests he hath entertained, and how they have soyled & slubbered his inward rooms, & made them most filthy and loathsome. Theb 1.134 Eagle, before he setteth upon the Hart, rolleth himselfe in the sand, and then flyeth at the Stagges head, and by fluttering his wings so dustieth his eyes that he can see nothing, and then striketh him with his talons where he listeth. Beloved, yee have heard of the uncleane spirit in the Gospel, which led the possessed man intoc 1.135 dry places: the sand and dust, with which this Eagle filleth his wings, are earthly desires and sensu∣all pleasures, wherewith after he hath put out the eyes of the carnall man, he dealeth with him as he listeth. Mercury could not kill Argus till he had cast him into a sleep, and with an inchanted rod closed his hundred eyes. The Divell so tempereth the poysoned cup, which hee offereth to the vo∣luptuous

person, that hee feeleth nothing in the going downe of it but sweetnesse: but after he hath swallowed downe his draught, he feeleth a fire kindled within his bowels, and unlesse he take suddenly a great quantity of heavenly balsamum, it proveth the bane of his soule.

2 Now yee are ashamed. After your conversion & renovation, now God hath annointed your eyes with thed 1.136 eye-salve of the Spirit, and yee disco∣ver the workes of darknesse, and cleerly see the filthinesse of your former unregenerate estate, ye are now ashamed. For now ye have some sense of the wrath of God, ye have some remorse of conscience, ye perceive what ye have lost, ye see the marke of infamy burnt into your name and credit by the hot iron that hath scared your consciences.

To proceed from farther explication to a seasonable use and applicati∣on. The Apothecaries draw an oyle out of the Scorpion which over∣commeth the poyson of that Serpent, and applyed to the part that is stung, giveth present ease. Let us imitate them, and of that which issueth from sin, make a soveraigne antidote against it. Let us lay open and naked before the eies of our mind the loathsome filthinesse and ougly deformity thereof, that being agashed and confounded thereat, we may turn away from it with greatest detestation. Let us apprehend thoroughly, as heretofore the un∣fruitfulnesse, so now the odiousnesse, loathsomenesse, turpitude, and shame of sinne. A lewd conceit is an unconceivable pollution, a profane or impure speech an unspeakable wrong to God, a sudden joy a lasting griefe, a tick∣ling of the sense for a moment a perpetuall torment, with a scar in the con∣science, and staine in our good name, never to be fetched out. The advice whiche 1.137 Seneca giveth to Lucilius, very sage and good: Wheresover thou art, and whatsoever thou art about, suppose that Cato or Socrates is with thee, or some such other reverend or grave personage, before whom thou wouldest be ashamed to doe any thing that were unseemly. Beloved Christians, wee need not feigne to our selves, or make in our thoughts an imaginary pre∣sence of any mortall man, were he never so venerable, grave, or austere: for we are alwayes in the presence of our Judge.f 1.138 Wheresoever we are, what∣soever we goe about, we have a thousand witnesses thereof within us, and the blessed Angels without us; and, which wee are to take speciall notice of, malignant spirits our ghostly enemies, observers and noters thereof. They who tender their credit and estimation, saith theg 1.139 Oracle of reason, if they imbarke themselves into any dangerous or questionable action, most of all shunne and avoid the company of Poets, Stage-players, Libellers, Regi∣sters, Notaries, Promoters, and the like: because if any thing should bee done amisse, these kind of men were like to blab it out, act it upon the stage, or make a by-word of it to their utter disgrace. Such we have alwaies about us, when we are about any wickednesse, I meane the accusers of the brethren, fiends of Hell, who keep a register of all our secret and open sins, wherewith they will often upbraid us in our life, grievously burthen us with them at our death, and which is worst of all, rip them up all at the day of judgement, and insult upon us for them. No women among the Ro∣manes might under a great penalty prostitute their bodies for gaine, ex∣cept they first made open profession thereof before the Aediles: and the reason of this law was, because they thought the very shame of making

open profession of such lewdnesse, would deterre and keep back all of that sexe from such infamous courses of life. Likewise I reade in the ancient Greek stories of the Milesian women, that upon some discontent, divers of them laid violent hands upon themselves, and could not bee restrained from this desperate practice, till a law was made, that all they that in such sort made away themselves, should bee carried naked with a halter about their neckes, before the rest of their sexe: after which law none were sound to attempt the like villany. Those with whom neither love of life, nor feare of death could prevaile, shame yet manicled, and kept perforce from that unnaturall and execrable crime of felony de se, or selfe-homicide.

Deare Christians, were Adam and Eve so ashamed to see the nakednesse of their bodies, and the Milesian women to behold the naked carkasses of their sexe? how then shall we be confounded with shame, when our soules and consciences shall be laid open & naked to the eyes of the whole world? that all may see all our deformities, sores, markes, botches, blanes, gashes, scarres, spots, and abominable pollutions and uncleannesses? When a godly father amplifying upon that Text of the Apostle, We must all appeare before the judgement seat of Christ, pricked the veines of his auditory in this man∣ner: How many things are there which we know by our selves, but would not for all the world, that two or three should know as much besides? how then shall we looke? how shall wee be covered with shame and confusion, when all these things shall be laid out before the eyes of all men? At these words observing divers of his hearers to blush, and hide their faces, he thus growes upon them, Nunquid? nunc erubescitit? What? and doe yee now blush? are ye now ashamed at the hearing of these things? what will ye be when ye see them? how will ye blush and hang downe your heads, when the bookes of your consciences shall be opened, and men and Angels shall see and reade what is written in them? Men and brethren, what shall we do to avoid the terrour and horrour, the shame and confusion of that day? Let us now be ashamed of our sins, that we may not then be: for as

Dolor est medicina doloris,

So

Pudor est medicina pudoris.

O let us not cast more blots upon the booke of our conscience, but rather fetch out those which are there with the aqua fortis of our teares: let us open our wounds and sores full of corruption to our heavenly Chirurgian, by confession of our sinnes, that he may heale them: let us make uncessant prayers to our Saviour,h 1.140 to cover all our imperfections with the robes of his righteousnesse; so shall we be truly blessed. For blessed are they whose un∣righteousnesse is forgiven, and whose sinnes are covered from the sight of the world, that they shame them not; from the sight of their consciences, that they confound them not; from the eyes of God, that they condemne them not. God the Father make us all so blessed, for the merits of his Sonne, through the powerfull operation of the Spirit; to whom, three persons, and one God, be ascribed, &c. Amen.

THE WAGES OF SINNE. THE XLIV. SERMON.

ROM. 6.21.

For the end of those things is death.

Right Honourable, &c.

TO every thing there is a season,a 1.141 and a time to every purpose under heaven. A time to be borne, and a time to dye: a time to plant, and a time to plucke up that which is planted. A time to kill, and a time to heale: a time to breake downe, and a time to build up. A time to weep, and a time to laugh: a time to mourne, and a time to dance, &c. In which distri∣bution of time, according to the severall affaires of our life, all actions and accidents, all intents and events, all counsels and acts, all words and workes, all motions and cessations, businesses and recreations, beginnings and endings, inchoations and perfections: yea, affections also, as joy and griefe, love and hatred, have some part and portion of time laid out for them; sinne only is exempted, that is never in season. As the Apostle spake to Simonb 1.142 Magus, Non est tibi pars, neque sors: it hath neither part nor lot in this partition; and yet it intrudeth upon us, and usurpeth upon ei∣ther the whole or the greatest part of our demised time. We heare of a time to build, and a time to pull downe: a time to spare, and a time to spend; but not in like manner a time to doe good, and a time to doe ill: a time to live godly, and a time to sinne: a time well to imploy, and a time to mispend: neither God nor Nature hath bequeathed any legacie of time to sinne. Sinne should have no existence at all, and therefore no time: no estate, and therefore nei∣ther terme. Sinne is none of Gods creatures, nor the issue of nature: there∣fore hath no just claime or title to time, the best of Natures temporall goods; much lesse to happy eternity, which is the purchase of the Sonne of God, to the price whereof Nature cannot come neere. Moreover, sinne mis-spendeth, spoyleth, maketh havocke of our time, abridgeth it, and of∣ten

cutteth it off: and therefore deserveth, that not a moment of time should be given to it. Will you have yet more reasons? ye have them in the Text, drawne from all the differences of time: sin hath been unfruitfull, is shame∣full, and will prove pernicious and deadly; therefore no portion or part of time is to be allowed to it, against which all times give in evidence. The time past brings in against it all sorts of dammages and losses sustained by it: (What fruit had yee?) The present time layeth open the shame & filthinesse of sinne: (Whereof yee are now ashamed.) The future produceth the great and grievous penalties, which the sinner by the breach of the eternall Law incurreth, (The end of those things is death.)

A wise man holdeth intelligence with the time past by memory, with the present by prudent circumspection, with the time to come by provi∣dence: by re-calling that which was, & fore-casting what will be, he orde∣reth that which is; and therefore he cannot but be sufficiently advertised of those hainous and grievous imputations laid upon sinne by the Spirit of God in my Text. It is altogether unfruitfull and unprofitable, good for no∣thing: What fruit had yee? It is shamefull and infamous, Whereof yee are now ashamed. Nay, it is pestilent and pernicious: For the end of those things is death. If this forcible interrogatory of the Apostle, so full of spirit of per∣swasion, worke not in us newnesse of life, and a detestation of our former sinfull courses, we are not only insensible of our profit, prodigall of our credit and reputation, but also altogether carelesse of our life. Nihili est, saith thec 1.143 Poet, qui nihil amat, he is of no account, who makes account of nothing: Non spirat, qui non aspirat, he breathes not, who gaspeth not af∣ter something. What then is that ye desire? How bestow ye your affecti∣ons? What object hath the command of your thoughts, and soveraignty over your wills and desires? Is it gaine, wealth, and affluence of all things? flye then sinne: for it is altogether unfruitfull and unprofitable. Is it glory, honour, and reputation? eschue then vice: for it bringeth shame and infa∣my upon you and your posterity. Is it long life? nay, with Melchizedek to have no end of your dayes? abandon all wicked courses: for they have an end, and that end is death, and that death hath no end.

That sinne is unfruitfull, not only formaliter, but also effectivè, not only negatively, by bringing forth no fruit, but also positively, by bringing forth evill & corrupt fruit, by making the soule of man barren of the fruits of righteousnesse, yea, and the earth also and trees barren of the fruit which they would otherwise have brought forth to our great joy and comfort; hath been the subject of our former discourses, spent especially in the proofe of these particulars: That sinne eclipseth the light of our understan∣ding, disordereth the desires of the will, weakneth the faculties of the soule, di∣stempereth the organs of our body, disturbeth the peace of our conscience, choak∣eth the motions of the spirit in us, killeth the fruits of grace, inthralleth the soule to the body, and the body and soule to Sathan; lastly, depriveth us of the comfortable fruition of all temporall, and the fruition and possessions of all eternall blessings. All which laid together will make a weighty argument, bearing downe, and forcing our assent to this conclusion, That sinne is ste∣rill and barren: and consequently, that every sinner is an unthrift, and in the end will prove bank-rupt, how gainfull a trade soever hee seeme to

drive with Satan: for as Christ cursed the figge-tree in the Gospell, so God curseth all trees that beare the forbidden fruit of sinne; and therefore the Apostle truly tearmeth the works of darknesse unfruitfull, saying,d 1.144 Have no fellowship with the unfruitfull works of darknesse, but reprove them rather. The godly man whose delight is in the law of the Lord, is likenede 1.145 to a tree planted by the rivers of waters, which bringeth forth fruit in due season: but the wicked to chaffe which the winde scattereth abroad. For although they may sometimes build palaces upon the ruines of the Church, and fill their houses with the treasures of wickednesse, and their coffers with the Mammon of un∣righteousnesse, yet in the end they will appeare to bee no gainers, no nor sa∣vers neither by their trafficke with the Devill. For if they gain wealth, they lose grace; if they gaine glasse, they lose pearle; if they gaine earth, they lose heaven; if they gaine an estate for tearme of yeares among sinners, they lose an eternall inheritance with the Saints in light; if they gaine a small portion of the world, theyf 1.146 lose their whole soule: and what advantageth it a man to gaine the whole world, and to lose his owne soule? Alas, what gainedg 1.147 Achan by his Babylonish garment, and wedge of gold? nothing but a heape of stones wherewith hee was battered in pieces. What gained Gehe∣zih 1.148 by his great bribe? a leprosie, that cleaved to him and his posterity after him. What gainedi 1.149 Zeba and Zalmunna by taking the houses of God in their owne possession? a fearfull and most shamefull end. What gainedk 1.150 A∣hab and Jezabel by Naboths vineyard? the vine of Sodom, and the grapes of Gomorrah; it cost them their lives and their kingdomes. What gainedl 1.151 Balthasar by the plate of the Temple? the division of his crown betweene the Medes and Persians. What gainedm 1.152 Ananias and Sapphira by their fraudulent keeping backe part of the price for which they sold their possessi∣ons? a sudden and most fearfull death. What gainedn 1.153 Judas by his thirty pieces of silver, which hee received to betray innocent blood? a halter to hang himselfe. As Daniel said to Nebuchadnezzar,o 1.154 this dreame bee to the Kings enemies; so I will be bold to say, such gaine as is made by commerce with Satan be to Gods enemies. Godlinesse hath the promises of this life, and the life to come, ungodlinesse of neither, but contrariwise threats of judge∣ments in both; which sometimes fall upon the estate of those that are rich, and not in God; sometimes upon their bodies, but alwayes upon their soules: either God suddenly bloweth them away from their great estates, or hee bloweth upon their estates and the fruits of their labours, and they subscribe probatum est to the Latine proverbs: Malè part a malè dilabuntur; and

De malè quaesitis non gaudet tertius haeres:

ill gotten goods prosper not. The officers whomp 1.155 Vespasian employed like spunges to sucke in the blood of the subjects, he after they were full squie∣zed them till they were dry. And how often doe we see the great spoylers of others spoyled themselves? and the secret underminers of other mens fortunes undermined themselves? the cruellest exacters upon their tenants exacted upon by their superiour Lords?

In the second place I treated of the second attribute or consequent of sin, shame; and by evidence of Scripture, and testimony of every ones consci∣ence

proved that sin shameth us three manner of waies:

• 1 Within our selves, making us seeme most vile, filthy, lothsome and odious to our selves.
• 2 In the world, staining our credit, and branding us with a note of infamy.
• 3 At the tribunall of Christ, before God, Angels and men, when our consciences, which now like a scrole of parchment lye folded together, shall bee opened and spread abroad, that all men may read what is written there. If the consideration of the unfruitfulnesse and shame of sinne affect us not much, nor make any sensible alteration in our lives and conversations, behold yet stronger physicke which will worke with us if we be not dead already:

The end of those things is death. Here are three bitter pills that are to bee taken by all them that surfeit in sinfull pleasures and worldly vanities, whe∣ther they bee lusts of the flesh, or lusts of the eye, or appertaine to the pride of life.

• 1 These things will have an end, The end.
• 2 The end of these things is fearfull, Death.
• 3 This death is the second death, and hath no end.

I see, saith David,q 1.156 that all things come to an end: but thy commandements are exceeding broad, yea so broad, that all wayes and courses besides the path of Gods lawes, come to a speedy end, and very short period. What the Historian observed concerning the race of men, Vita hominum brevit, prin∣cipum brevior, pontificum brevissima; that the life of man is shorter than of other creatures, of Princes than of other men, of Popes than of Princes; may be applied thus to our present purpose: The lives of men are but short, their actions and endevours of a shorter date, but indirect and sinfull courses of the shortest duration of all. All the fruit that comes of them, like the fig-tree cursed by our Saviour, withers suddenly. Crassus enjoyed not long the fruit of his covetousnesse, but was slain in war, and had melted gold poured into his mouth by the Parthians: Julius Caesar enjoyed not long the fruit of his ambition, but was stabbed with twenty five wounds in the Senate: He∣liogabalus enjoyed not long the fruit of his pleasure, but was slaine and throwne into a jakes: Dionysius enjoyed not long the fruit of his sacriledge and tyrannie, but was constrained to change his scepter for a ferular, and teach Scholars for a small stipend, to keepe him from starving. If the pro∣sperity of the wicked be an eye-sore unto us, as it was sometimes unto Da∣vid,r 1.157 Let us enter into the sanctuary of God, and wee shall see the end of these men; namely, that God doth set them in slippery places, and casteth them downe to destruction. How are they brought into desolation as in a moment? they are utterly consumed with terrours. Achan spent not his wedge of gold, nor ware out his Babylonish garment, but was soone discovered, and stripped of all hee had, and came to a fearfull end. It was not long after Ahab and Jeza∣bel purchased a vineyard at the deare rate of the blood of the owner, but they watered it with their owne blood. Belshazzar had scarce concocted

the wine in his stomacke, which hee carowsed in the bowles of the Sanctu∣ary, before hee saw a hand writing his doome on the wall, and soone after felt the arme of Cyrus executing it upon him. Achitophel his policy tooke not long, for within a short space after he had animated the sonne against the father, his counsell was rejected, and hee hanged himselfe. The price of in∣nocent blood was not long in Judas his hands before with the same hands hee fitted his owne halter. Titus exhibited to the people stately pageants, pompes, carosels, and triumphant festivities for an hundred dayes; Asuerus kept royall feasts for halfe a yeere together: of both after the prefixed tearm was expired, nothing remained but infinite spoile of Gods creatures, and an excessive bill of charge. Hee that thriveth most by sinfull courses, and gur∣mandizeth all sorts of pleasures, and keepeth continuall holy-dayes a great part of his life; yet before hee goeth out of the light of this world, seeth an end of all his worldly happinesse, and there remaines nothing unto him but a sad remembrance, distempers in his body, wounds in his conscience, and a fearfull account to bee given to his Lord and Master for thus lavishing out his goods, and wasting his substance in riotous living. Pleasures like blos∣somes soone fall, the garlands of honour are withered in a few yeeres, the treasures of wickednes soon rust, all lewd and sensual, all base and covetous, all proud and ambitious, all false and deceitfull wayes have a short period, and a downfall into a lake that burneth with fire and brimstone.

s 1.158Gorrhan summeth up all briefly thus: There is a threefold inconvenience of sinfull courses; because they who pursue them reape no fruit from them, sustaine much losse by them, come to an evill end through them: for the

End. The end is taken

• 1 Either physically,
• 2 Or morally.

Either for the finall cause, or for the finall effect. Death is not the finall cause of sin, but the finall effect: for no man sinneth for death, but dieth for sinne. Others distinguish of ends, which are,

• 1 Intermediate, as wealth, honour, or pleasure.
• 2 Ultimate, as happinesse.

Death, say they, is not the intermediate end, but profit or delight; but it is alwayes the ultimate end of sinne unrepented of. A third sort make a diffe∣rence betweene the end,

• 1 Peccantis, of the sinner, that is, the end which the sinner in∣tendeth.
• 2 Peccati, of sinne, that is, the end to which sinne tendeth: this distinction seemeth to mee coincident with the first.

Death, say they, is not the end of the sinner, but of the sinne; not the end which the sinner propoundeth to himselfe, but the end which his sinne brin∣geth

him unto. Withall they acutely observe, that the Apostle saith not, the end of those men is death, but the end

Of those things. By those things hee understandeth the state of the unre∣generate, or those sinnes which were rife among the Romanes, and are reckoned up, chap. 1. which may bee reduced to three heads:

• 1 Impiety against God.
• 2 Iniquity against their neighbours.
• 3 Impurity against their owne body and soule, yea and a∣gainst nature also.

• 1 Impiety; with this hee brandeth them (vers. 21.)
• 2 Iniquity; with this hee chargeth them (vers. 29.)
• 3 Impurity; with this hee shameth them (vers. 24, 27.) Of those things the end is

Death. The second death, say some; for he that hath no part in the first resurrection, hath his portion in the second death. A double death, saith Saint Ambrose, à morte enim ad mortem transitur, for a sinner from one death pas∣seth to another. Others more fully thus: The end of those things is death,

• 1 Of your estate, by ruine of your fortunes.
• 2 Of your good name, by tainting your reputation.
• 3 Of your body, by separation from the soule.
• 4 Of your soule, by separation from God.

The most naturall interpretation, and most agreeable to this place, is, That by continuing in a sinfull course all our life, wee incurre the sentence, penalty and torment of eternall death: for that death is meant here which is opposed to eternall life, Verse. 23. which can bee no other than eternall.

Yea, but is sinne in generall so strong a poyson, that the least quantity of it bringeth death, and that eternall? are all sinnes mortall, that is, in their owne nature deserving eternall death? It seemeth so, for hee speaketh in∣definitely, and without any limitation; and as before hee implyed all sinne to bee unfruitfull and shamefull, so also now to bee deadly. What fruit had ye in those things, that is, in any of those things whereof ye are now ashamed? Now it is certain that the regenerate are ashamed of all sins, therefore in like manner it followeth that the end of all sinnes is death. For the Apostle here compareth the state of sinne and state of grace in generall; and as hee exhor∣teth to all good workes, so hee endevoureth to beat downe all sinne, as un∣fruitfull, shamefull, and deadly. See what will ensue hereupon; first, that there are no veniall sinnes; secondly, no pardons for them in purgatory; thirdly, no fee for pardons. If all sinnes are mortall, and, which all Papists will they nill they must confesse, no man is free from all sinne; for,t 1.159 in ma∣ny things wee offend all, saith Saint James; and,u 1.160 if we say that we have no sin wee deceive our selves, saith Saint John: what will become of their Romish doctrines concerning the possibility of fulfilling the law, the merit of con∣gruity or condignity, and works of supererogation? Si nulla peccata venialia nulla venalia, if no sinnes are veniall, then no sale to bee made of sinnes, no

utterance of pardons, no use of the Church treasury, no gold to bee got by the Monks new found Alchymy. Yee will say, this is but a flourish, let us therefore come to the sharpe:

Mitte hebetes gladios, pugnetur acutis.

The speech of Cornelius Celsus the Physitian is much commended by Bo∣dine; Nec aegrotorum morbi, nec languentium vulnera dicendi luminibus cu∣rantur; Soft words cure no wounds: wee may say more truely, soft words give no wounds, and therefore are not for this service of truth against er∣rour and heresie up in armes against her.* 1.161 Hector truely told Paris, that his golden harpe, and purfled haire, and beautifull painting, would stand him in no stead in thex 1.162 field: it is not the wrought scabbard, but the strong blade; nor the bright colour, but the sharpe edge of it, that helpeth in dan∣ger, and hurteth the enemy. In which regard I hold it fittest to handle schoole points scholastically, in tearmes rather significant than elegant, and labour more for force of argument than ornaments of speech. First then, after their plaine method, I will explicate the state of the question; next, meet with the adversaries objections; and last of all, produce arguments for the truth, and make them good against all contrary cavils, and frivolous ex∣ceptions.

Sins may bee tearmed veniall or mortall two manner of wayes:

• 1 Either comparatè, in comparison of others:
• 2 Or simplicitèr, simply, and in themselves: and that three manner of wayes: Either

• 1 Ex naturâsuâ, of their owne nature.
• 2 Ex gratiâ, by favour or indulgence.
• 3 Ex eventu, in the issue or event.

Wee deny not but that sinnes may bee tearmed veniall comparatè, that is, more veniall than others; and if not deserving favour and pardon, yet lesse deserving punishment than others. Secondly, veniall ex eventu or in the issue wee acknowledge all the sinnes of the Elect to bee; and some sinnes of the Reprobate also; or veniall ex gratiâ, that is, by Gods favour and cle∣mency: all the question is, whether any sinne of the Elect or Reprobate bee veniall ex suâ naturâ, that is, such as in its owne nature deserveth not the pu∣nishment of death, but either no punishment at all, or at least temporary onely. The reformed Churches generally resolve, that all sinnes in their owne nature are mortall; they 1.163 Romanists will have very many to be veni∣all. Their allegations are chiefly these: the first out of Matthew 5.22. Who∣soever is angry with his brother without a cause, shall be in danger of the judg∣ment: and whosoever shall say to his brother Racha, shall bee in danger of the Councell: but whosoever shall say, thou Foole, shall bee in danger of hell fire. Here, say they, wee may see that there are two punishments lesse than hell fire, and that hee onely is in danger of it, who breaketh out into that out∣rage, to raile at his brothet, and call him foole; not hee who is unadvisedly

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angry. Whereupon they inferre, that the last of the three sinnes mentio∣ned by our Saviour, is mortall, not the two former.

Their second allegation is out ofz 1.164 Matth. 7. anda 1.165 Luk. 6. and 1 Cor. 3. and such other texts of Scriptures, in which some sinnes are compared to very light things, as tob 1.166 hay, to stubble, to a moat, to a* 1.167 farthing. Surely, say they, they cannot bee grievous and weighty sinnes, which are compa∣red to such light or vile things of no value.

Their third allegation is out of Saint James,c 1.168 Sinne when it is finished bringeth forth death: Marke, say they, not every sinne, nor sinne in every degree, but when it is come to its perfection bringeth forth death; whereby hee insinuateth, that no sinnes are mortall but those which are consummate, brought into act, and committed with full consent of the will.

The fourth is out ofd 1.169 Matth. 12. I say unto you, yee shall give an account for every idle word at the day of judgement. Hee saith not, wee shall bee con∣demned for every idle word, but onely that wee shall bee called to answere for it, as wee shall be for all sinnes.

[Sol. 1] To the first allegation wee answere, That no doctrine of faith may bee grounded upon a meere parable, as the Schooles rightly determine; Theo∣logia parabolica non est argumentativa. Now that which our Saviour here speaketh of three severall punishments, is spoken by allusion to the pro∣ceedings in the Civill Courts in Judaea; and all that can bee gathered from thence is but this, That as there are differences of sinnes, so there shall bee differences of punishments hereafter. Secondly, hell fire is no more proper∣ly taken for the torment of the damned, than the other two, the danger of the Councell, and of Judgement, which all confesse to bee taken figuratively and analogically. Thirdly, Maldonate the Jesuite ingenuously confesseth, that by Councell and Judgement the eternall death of the soule is under∣stood; yet with this difference, that a lesse degree of torment in hell is un∣derstood by the word Judgement than Councell; and a lesse by Councell than by gehenna ignis, that is, the fire in the valley of Hinnom.

[Sol. 2] To the second allegation wee answere, First, that though some sinnes in comparison of others may bee said light, and to have the like proportion to more grievous sinnes, as a moat in the eye hath to a beame, a farthing to a pound; yet that no sinne committed against God may bee simply tearmed light, but like the talent of lead mentioned Zech. 1.5. Whereupon Sainte 1.170 Gregory inferreth, Every sinne is heavie and ponderous: and Saintf 1.171 Jerome writeth of Paula, That shee so bewailed light sinnes (that is, such as are com∣monly so esteemed) that a man would have thought her guilty of grievous crimes: and hee elsewhere yeeldeth a good reason for it; Because, saith he, I know not how wee may say any thing is light, whereby the divine Majesty is sleighted. Secondly, admitting that some sinnes are to bee accounted no bigger than moats, yet as a moat it it bee not taken out of the eye hindereth the sight, so the least sinne hindereth grace, and if it bee not repented of, or pardoned for Christs sake, is sufficient to damne the soule of the sinner. Thirdly, neither Christ by the farthing in the fifth of Matthew understan∣deth sinne, nor the Apostle by hay and stubble lesser or veniall sinnes; but Christ by farthing understandeth the last payment of debt, Saint Paul light and vaine doctrines, which are to bee tryed by the fire of the Spirit. For

in that place the Apostle by fire cannot meane the fire of Purgatory, be∣cause gold and silver are tryed, that is, precious doctrines or good workes, by the fire Saint Paul there speaketh of: whereas Purgatory fire is for mens persons, to cleanse and purge them from their lesser sinnes, as the Pa∣pists teach.

[Sol. 3] To the third allegation we answer, That the Apostle is so farre from de∣nying in that place that all sinnes are mortall, that on the contrary he there sheweth how all sinnes become mortall, and in the end bring the sinner to eternall death. What lesser sinne than lust, or a desire in the mind? yet this (as Saint James affirmeth) hath strength enough to conceive sinne, and sinne when it is finished to bring forth death.

[Sol. 4] To the fourth allegation we answer, That the same phrase is used concer∣ning all kindes of sinnes: yea, those that are greatest and most grievous; as we reade in Athanasius Creed, All men shall rise againe with their owne bo∣dies, and give an account of their owne workes: and if their account be not the better, that dreadfull sentence shall passe against them, Goe ye cursed in∣to everlasting fire.

Let us lay all these particulars together, and the totall arising out of them will be this, That though there be a great difference of sinnes, whereof some are lighter, compared to a fescu, or moate; others heavier, compared to a beame: some smaller, likened to gnats; others greater, tog 1.172 camels; some easier to account for, resembled to mites or farthings; others with more dif∣ficulty, as talents: and in like manner, although there are divers degrees of punishments in hell fire, as there were divers degrees of civill punishments among the Jewes; yet that we are accountable for the least sinnes, and that the weakest desire and suddenest motion to evill is concupiscence, which if it be not killed in us by grace, will conceive sinne, and that sinne when it is con∣summate will bring forth death. We need no more fightings the truth hath already gotten the victory by the weapons of her sworne enemies, and Go∣liah is already slaine with his owne sword; yet that yee may know how strong the doctrine of our Church is, I will bring forth, and muster some of her trained band.

First, we have two uncontrollable testimonies out of the booke of Deu∣teronomy,h 1.173 Cursed is hee that confirmeth not all the words of this Law to doe them: and, Behold, I have set before you this day life and good, death and evill, blessing and cursing. The former is cited by Saint Paul, to prove that all that hoped to be justified by the Law were under the curse: for it is written, saith he,i 1.174 Cursed is every man that confirmeth not all things that are written in the Law to doe them. Now there is no commandement which is not written in the booke of the Law, to which whosoeverk 1.175 addeth, is accursed. To these plaine and evident passages of Scripture may bee adjoyned three like unto them, Thel 1.176 soule that sinneth shall dye. The wages of sinne is death: and, The sting of death is sinne. These pregnant testimonies the Cardinall endeavou∣reth to elude with these and the like glosses; The soule that sinneth, that is, mortally, shall dye: and the wages of sinne, that is, of mortall sinne, is death: and the sting of death is sinne, that is, deadly sinne. With as good colour of reason in all Texts of Scriptures wherein we are deterred from sinne, he might interpose this his glosse, and say, eschue evill, that is, all deadly evill:

flye sinne, that is, mortall sinne: and consequently deny that veniall sinnes are any where forbidden. But as when wee reade in the common or civill law these and the like titles, the punishment of felony, murder, treason, fi∣mony, sacriledge, we understand the law of all crimes of the same kind; so in like manner when the Apostle saith indefinitely, the wages of sinne is death, we are to understand him of every sin: for, Non est distinguendum ubi lex non distinguit, we must not distinguish where the law distinguisheth not. For he that so doth, addeth to the law, or taketh from it, and thereby in∣curreth the curse pronounced by the law-giver. And though other Texts of Scriptures might brooke the like restriction, yet not those above al∣ledged. For what is the meaning of this phrase, Death is the wages of sin; but that sinne deserveth death? which is all one as to say, that sinne is mor∣tall. Now adde hereunto Bellarmines glosse, The wages of sinne, that is, mortall sinne, is death: and, the soule that sinneth, that is, that sinneth mor∣tally, shall dye; and the propositions will prove meere tautologies, as if the Prophet had said, The soule that sinneth a sinne unto death shall dye; and the Apostle, sinne that deserveth death, deserveth death. What is it to de∣prave the meaning of the Holy Ghost, if this be not? especially conside∣ring, that the Prophet Ezekiel in the selfe same chapter, ver. 31. declareth his meaning to be of sinne in generall, without any restriction or limitati∣on: Cast away from you all your transgressions, and make you a new heart, so iniquity shall not be your destruction. Here ye see no means to avoid death, but by casting away all transgressions: for sith the Law requirethm 1.177 entire obedience, he that violateth any one commandement, is liable to the pu∣nishment of the breach of the whole Law. To smother this cleare light of truth, it is strange to see what smoaky distinctions the adversaries have devised of peccatum simpliciter and secundùm quid, and peccatum contra Le∣gem and praeter Legem, sinnes against the Law and besides the Law: Ve∣niall sinnes, say they, are besides the Law, not against the Law. Are not they besides themselves that so distinguish? For let them answer punctually, Doth the Law of God forbid those they call veniall sinnes, or not? If not, then are they no sinnes, or the Law is not perfect, in that it meeteth not with all enormities and transgressions: If the Law forbiddeth them, then are they against the Law. For sinne, saith Saint John, is then 1.178 trans∣gression of the Law. If then veniall escapes are sinnes, they must needs be violations of the Law, and so not onely praeter, besides, but contra Legem, against it. The Law (as Christ expoundeth it) Matthew the fifth, forbid∣deth a rash word, a wanton looke, nay unadvised passion; and what les∣ser sinnes can be thought than sinnes of thought? therefore, saitho 1.179 Azorius the Jesuit, we must say that veniall sinne is against the Law, as Cajetan, Durand, and Vega taught: we must say so, unlesse we will reject the defi∣nition of sinne given by Saint Austine, and generally received by the Schooles (dictum, factum, vel concupitum contra Legem aeternam, that sinne is a thought, word, or deed against the eternall Law) unlesse wee will con∣tradict the ancient Fathers, by name, Saintp 1.180 Gregory: In the morning if thou seeke mee, thou shalt not finde mee. Now I sleep in dust, that is, in this

present I suffer the death of the flesh, and yet in the future judgement I feare the sentence of damnation, more grievous than death: for the Elect themselves, how righteous soever they are, will not be found innocent, if God deale with them according to strict justice: And Saintq 1.181 Jerome, Whatsoever we doe, what∣soever we speake, either belongs to the broad way or to the narrow; if with a few we find out a narrow path, we tend toward life: if we keep company with many in the great road, we goe to death. And in his secondr 1.182 booke against the Pelagians, where rehearsing the words of our Saviour, He that is unad∣visedly angry with his brother, shall bee in danger of judgement, thus re∣flecteth upon himselfe and his brethren: Which of us can be free from this vice? If unadvised anger, and a contumelious word, and sometimes a jest, bringeth a man in danger of judgement, councell, and hell fire, what doe im∣pure desires, and other more grievous sinnes deserve? And Saints 1.183 Chryso∣stome, who thus quavereth upon the same note: Many are startled when they heare that he shall be condemned to eternall death, who calleth his brother gid∣dy-braine or foole; sith nothing is so common among us, wee hardly speake three words in disputing with any man, but we breake out into such course lan∣guage.

Yea, but some will say, What? is the nodding at a Sermon, the stealing a farthing, the breaking of a jest such an hainous matter, that it deserveth everlasting torments of body and soule in Hell? I answer with Saintt 1.184 Au∣stine, in the estimation of sinnes we ought not to bring out deceitfull weights of our owne, but out of the Scriptures, golden weights sealed by God, and in them see what is light, and what is weighty. In these scales wee shall find the least sinne to be heavie enough to weigh down to the ground, yea, to Hell: for every offence committed against an infinite Majesty, deserveth an infi∣nite punishment: every transgression of the eternall Law, excludeth a man from eternall happinesse, and deserveth eternall death: Whosoever shall breake one of the least commandements, saith ouru 1.185 Saviour, and teach men so, shall be least in the Kingdome of heaven. Here Bellarmine wisheth us to marke, that Christ saith not simply, hee that breaketh one of the least com∣mandements, but he that breaketh it and teacheth others to doe so. We mark it well, and that clause may serve to brand him and his fellow Priests and Jesuits: for who teach men to break the least commandements, if not they, whose doctrine is, that veniall sinnes are not against the Law, nor sim∣ply and properly to be called sinnes, but rather naevuli, aspergines, and pul∣visculi, that is, dustings, or spertings, or small spots, warts, or blisters.

Yee all perceive how much this Text of Scripture maketh for us in our doctrine against Papists; but I feare it maketh as much against us in our lives. Doe we so live, as if we were perswaded that the least sinnes, inas∣much as they are committed against an infinite Majesty, and are breaches of his eternall Law, are exceeding great, nay infinite? Could we drink ini∣quity as the beast doth water, if we thought it were deadly poyson? Doe we make great account of small sinnes? nay doe we not rather make small account of the greatest? Who ever espyed an Adder thrusting his sting at him, and started not backe? Natures insensible of paine, and ignorant of

that danger, doe no lesse. For if any venemous thing be applyed to any part of our body, the bloud, as if it took notice of its deadly enemy, flyeth back, & turneth it streams another way: and shall not our conscience, which hath knowledge and sense of the venome of sinne, be much more fearfull of it? It is no amplification of the malignant nature of sinne, to compare it to a poyson: it is rather a diminution. For no poyson could ever yet be made so strong, that the least imaginary quantity thereof was deadly; the least thought of sinne, yea the sinne of thought is so. Poysons be they never so pernicious and deadly, are pernicious and hurtfull to that part onely which of it selfe is mortall, I meane our bodies; but sinne killeth that part that naturally cannot dye: it slayeth our immortall spirits. There are ma∣ny forcible arguments to deterre us even from small sins, and to excite us to watch over them: as,

1. Quia difficiliùs caventur, because it is a thing more difficult to avoid them than the greater. Many are choaked with small bones of fishes, but few with greater; because they are usually felt in the mouth before they goe downe the throat. Solinus writeth of a kind of* 1.186 viper of a small quan∣tity, that doth much more hurt than the greater, because the most part of men sleighten it.

2. Quia difficiliùs curantur, because the wound that is given by them is with more difficulty cured: as a pricke made with a bodkin, or a steeletto, if it be deep, is more dangerous than a wound given with a greater wea∣pon; because the flesh presently closeth up, and the bloud issuing not forth, runneth inwardly with greater abundance.

3. Quia ad majora viam muniunt, because they are a preparation and disposition to greater offences. As the wimble pierceth the wood, and ma∣keth way for the auger; so the smaller sinnes make a breach in the consci∣ence, and thereby a way to greater. The least sins are as the little theeves that creep in at the windowes, and open the doores to the greater, that rifle the house, and rob the soule of all her spirituall wealth: whence is that ob∣servation of Saintx 1.187 Gregory, If we sticke not at small sinnes, ere we are aware we shall make no bones of the greatest.

4. Quia parva peccata crebra ita nos praegravant, ut unum grande, be∣cause small sinnes with their multitude and number as much hurt the soule, as great sinnes with their weight. The Herrings, though a weake and con∣temptible kind of fish, yet by their number kill the greatest Whale. What skilleth it (saith Sainty 1.188 Austine) whether a ship be over-whelmed with one great wave, or drowned by a leake in the bottome unespyed, in which the water entereth drop by drop? What easeth it a man to be pressed to death with a heap of sands, more than with a sow of lead? Are not the greatest ri∣vers filled by drops? The sinnes we ordinarily commit, minuta sunt, sed multa sunt, they are small, but they are many; and what they lose in the quantity, they get in the number.

These indeed are important considerations, yet (mee thinkes) there is more, nay there is all that can be said in this clause of the Apostle, The end of those things is death: the smaller sinnes, as well as the greater, in their

owne nature are mortall. It is a more fearfull thing, I confesse, to be plun∣ged into the bottome of a headlesse lake, than to sinke a little under water: yet he that is held under water, how neere soever it be to the top, till his breath is gone, is as certainly drowned, as he that is found dead in the bot∣tome. It is but a miserable comfort to bee put in hope of an upper roome in Hell, and not to be thrust into the lowest dungeon. Wherefore, as yee tender the life of your bodies and soules, hearken to a word of exhortation: Taste not the least drop of the poyson of sinne; for though it put you not to so great torment, and be not so present death, yet deadly it is, and with∣out repentance and saving grace will kill your soules. Destroy the Cocka∣trice in the shell, breake the smallest seeds of sinne in your soule, as the Em∣met biteth the seeds which she layeth up for her selfe, that they may not grow againe in the earth. Parvulos Babylonis allidite ad petram, in quâ ser∣pentis vestigia non reperiuntur; Dash the Babylonish babes against that rocke, into which no serpent can enter. I know not how it commeth to passe, that as in nature we see the Adamant, which nothing relenteth at the stroake of the hammer, is dissolved with the warme bloud of a Goate; the Elephant, which no great beast dare encounter, is killed by a small Mouse creeping in at his truncke, and eating his braines; and the Lions in Mesopotamia are so pestered with a kind of Gnat, flying into their eyes, that to be rid of the paine, they sometimes teare them out with their clawes, and sometimes drowne themselves: so the strongest Christians are often over-taken with the least temptations, and conquered with a reed, nay, with a bull-rush. To forbeare more examples; David was taken by a look only: Peter affrighted by the speech of a Damsell: Alipius was overthrowne by a shout in the Theater. The breach of the Commandement in lesse things, even because they are lesse, and so might more easily be avoided, maketh the disobedi∣ence the greater; and all sinne is the more dangerous, by how much the lesse it is feared. Saint Austine maketh mention of certaine flies in Africa, so small, that they can scarce be discerned from moates in the ayre: Quae tamen cum insederint corpori acerbissimo fodiunt aculeo, which yet are armed with a most venemous sting: those little sins that are so small, that we can scarce discerne them to be sinnes, are like those Cynifes Saint Austine speaketh of, they pricke the conscience with a most venemous sting. Now if the sting of these small Flies put the conscience to such paine, and affect it with such anguish, who will be able to endure the teeth of the Adder, or the taile of the Scorpion? If whosoever is angry with his brother without a cause, shall be in danger of the Judgement: and whosoever shall say unto his brother, Racha, shall be in danger of the Councell: and whosoever shall say, Thou foole, shall be in danger of hell fire; what punishment is he like to endure, who beareth malice in his heart against his brother, envieth his prosperity, undermineth his estate, woundeth his good name, nay spilleth his bloud? this is a crim∣son sinne, and mortall in a double sense: not onely because it slayeth the soule, but also because it killeth the body. If we shall give an account at the day of judgement for every idle word, what answer shall we make for irreli∣gious and blasphemous words? for calumnious and detractious speeches? for uncharitable and unchristian censures? for false witnesse? for oathes? for perjury? I am loth harder to rub on the sores and galls of your consci∣ences,

and leave them raw: therefore my conclusion shall be the applicati∣on of a plaister unto them, which will certainly heale them. That which our Saviour after his resurrection promised to those that should beleeve on his Name, that if theyz 1.189 dranke any deadly thing it should not hurt them, was per∣formed according to the letter to the Disciples in the first ages; but in the spirituall sense to all of us at this day. If we have drunke any deadly poyson of sinne, as who hath not? yet through repentance and faith in Christs bloud it shall not hurt us. The nature of poyson is to work upon the bloud, and to venome that humour: but contrariwise, the bloud of our Saviour worketh upon the poyson of sinne, and killeth the venemous malignity thereof. Though the most veniall sins in mens esteeme are mortall in their owne nature, yet the most mortall are made veniall by grace. No sin mor∣tall but to the reprobate and infidell; no sinne veniall but to the elect and faithfull: nay, no sinne but mortall to the reprobate and infidell, no sinne but veniall to the faithfull and penitent. Nothing deadly to Gods chosen, nay, not death it selfe. For the sting thereof is plucked out by Christ: O death,a 1.190 where is thy sting? O grave, where is thy victory? Thanks be unto God, who hath given us victory through Jesus Christ our Lord. Thanks be unto thee, Ob 1.191 Saviour, who hast given death his deaths wound by thy death. Beloved Christians, so many sins as we have committed, so many deaths eternall wee have deserved; from so many deaths Christ hath delivered us: and therefore so many lives, if we had them, we owe unto him, and shall we not willingly render him this one, for which hee will give us immortality, blisse, and glory in heaven with himselfe? Cui, &c.

THE GALL OF ASPES: OR THE PANGS OF THE SECOND DEATH. THE XLV. SERMON.

ROM. 6.21.

For the end of those things it death.

Right Honourable, &c.

I Hope time hath not razed those characters out of your memory, which I borrowed from time it selfe, to imprint my observations upon this Text in your mind. Sinne (as yee have heard) may be considered in a refe∣rence to a three-fold time:

• 1. Past,
• 2. Present,
• 3. Future.

In relation to the first, it is unfruitfull: to the second, shamefull: to the third, pernicious and deadly.

The unfruitfulnesse of sinne cannot but worke upon all that have regard to their estate in this world; the shamefulnesse of sinne cannot but touch neere, and affect deeply all that stand upon their reputation and good name; but the deadlinesse or pernicious nature thereof cannot but prevaile with all, to beware of it, that tender their life here, or immortality hereafter. If sinne be unfruitfull, have no fellowship with the workes of darknesse, but re∣prove them rather. If sinne be shamefull, hate even the garments spotted by the flesh; let not such things be named among you, much lesse practised, which cast a blurre upon your good name and fame among the Saints of God. If

sinne be pernicious and deadly, flye from it as from a Serpent: taste not the wine of Sodome, nor presse the grapes of Gomorrah; for their wine is the bloud of the Dragon,a 1.192 and the gall of Aspes, which we know is present death.

The end of those things. That is, all the pompe and vanity of this world, the lusts of the flesh, the lusts of the eye, the pride of life: all sinfull plea∣sures, wherewith yee surfeit your senses, shall have an end, and this end is death, and this death shall have no end. This is the last and most forcible argument of the three, wherewith the Apostle laboureth with might and maine to beat downe sinne, and put to flight even whole armies of tempta∣tions. Yee may observe a perfect gradation in the arguments: the first, though strong and forcible, drawne from the unfruitfulnesse of sinne, is not so necessary and constraining as the second, drawne from the shame and infamy thereof: nor that as the third, drawn from the wages thereof, which is everlasting death. As honour and glory is to be more set by than gaine and commodity, life than honour, immortality than life; so shame and in∣famy is worse than losse and disadvantage, death than shame, hell than death. The holy Apostle hath now made three offers unto us, and put us to a three-fold choice.

First, he laid before us the faire fruits of Paradise, to bee gathered from the tree of life; and corrupt & rotten fruit from the forbidden tree: that is, invaluable treasures to be got, and inestimable profit to be made by god∣linesse; and irrecoverable losses to be sustained by ungodly and sinfull cour∣ses of thriving.

Secondly, he tendered unto you glory and honour, to be purchased by the service of God; as on the contrary shame and infamy by retaining upon Sathan, and pursuing sinfull pleasures.

Now in the third place hee setteth before you life and death; life by the gift of God, and death for the hire of sinne. Shall I need to exhort you in the words ofb 1.193 Moses, Chuse life? how can ye doe otherwise? Is the flesh ap∣palled at the death of the body, though the paine thereof endure but for a moment? and shall not the spirit be much more affrighted at the death of the soule, the pangs and paines whereof never have an end? If there be any so retchlesse and carelesse of his estate, that hee passeth not for great and irrecoverable dammages and losses: so foolish that hee esteemes not of in∣estimable treasures: if any be so infamous, that he hath no credit to lose, or so armed with proofe of impudency, that hee can receive no wound from shame: yet I am sure there is none that liveth, who is not in some feare of death, especially a tormenting death, and that of the soule, and that which striketh all dead, everlasting. Therefore it is (as I conceive) that the Apo∣stle, according to the precept of Rhetoricians,c 1.194 Puncta caeterorum argu∣mentorum occulit, coucheth as it were, and hideth the points of other argu∣ments, but thrusteth out this, putting upon it the signe and marke of a rea∣son (For.) For the end of those things is death. And this hee doth for good reason, because this last argument is worth all the former, and enforceth them all: it not only sharpneth the point of them, but draweth them up to the head at the sinner. For therefore are lewd and wicked courses unprofita∣ble; therefore we may be ashamed of them, because their end is so bad.

For the end. Why doth the Apostle skip over the middle, and come presently to the end? why layeth hee the whole force of his argument up∣on the end?

1. Because there is nothing in sinne upon which wee may build, or have any assurance thereof but the end, as there is nothing certaine of this our present life, but the incertainty thereof. Sin somtimes hath no middle, as wee see in those fearfull examples of Corah, Dathan, and Abiram, who had no sooner opened their mouths against Moses, but the earth opened her mouth to swallow them up quicke: of Achan, who had no sooner devoured the accursed thing, but it was drawne out of his belly with bowels, heart and all: of Herod, who had no sooner heard the people cry, The voice of God and not of man, but hee felt himselfe a worme and no man: of Zimri and Cozbi, who had no sooner received the dart of lust in their heart, than they felt a javelin in their bodies: of Ananias and Sapphira, who no soo∣ner kept backe part of the price for which they sold their possessions, but death seized upon them, and they gave up the ghost; and of ma∣ny others whose deaths wounds yet bleed afresh in sacred and profane stories.

2 Because there is nothing permanent of sinne but the end: the duration, if it have any, is very short, like to that of Jonahs gourd,d 1.195 which rose up in a night, and was eaten up with a worme in the morning.

3 Because nothing is so much to bee regarded in any thing as the end; for fines principia actionum, the end setteth the efficient on worke; and all is well that endeth well, as wee say in the Proverbe.e 1.196 O that they were wise, saith God by Moses, then they would consider their latter end. If wee invert the speech, it will bee as true, O that men would consider their latter end, and then they would be wise. For assuredly he that in his serious con∣templation beginneth at the end of sinne, in his practise will end at the be∣ginning. To consider the end of sinne, is to take a survey of all the miseries and calamities incident to intelligent natures; of all the plagues that light upon the bodies, and soules, and estates of impenitent sinners in this life, with a fearfull expectation of hellish torments; then a violent separation of the soule from the body, which is no sooner made, but the soule is pre∣sented before the dreadfull Judge of quicke and dead, arraigned, condem∣ned, and immediately upon sentence haled and dragged by ugly fiends to the darke and lothsome dungeon of hell, there in all extremity of paines and tortures, without any ease or mitigation, to continue till the generall day of the worlds doom; when meeting again with the body, her companion in all filthinesse, iniquity, and ungodlinesse, they are both summoned to the last judgement, where all their open and secret sinnes are laid open to the view of men and Angels, to their inexpressible and astonishable confusion: after conviction the sentence, at which not the eares onely shall tingle, the teeth chatter, the knees smite one the other, but the heart also melt; the sentence, I say, of eternall damnation shall bee pronounced in their hea∣ring,f 1.197 Goe ye cursed into everlasting fire, prepared for the Divell and his An∣gels. A most heavie sentence, never to bee recalled, and presently to bee put in execution, the Devill with reviling and insultation carrying them, with all their wicked friends and associates, to the place of endlesse tor∣ments,

to endure the full wrath of God, and the paines of everlasting fire. O what will it bee to feele the second death, which it is death to thinke or speake of! who can read the description thereof in Saintg 1.198 Prosper with dry eyes? To bee banished for ever from our celestiall countrey, to bee dead to all joy and happinesse, and to live to eternall death; for ever to bee cast out with the Divell thither where the second death serveth for a banishment to the dam∣ned, and life for a torment, there to feele in that unquenchable fire the torment of heat, and not receive any comfort of light; to bee cruciated with heart bur∣ning sorrow, and uneffectuall repentance, to bee gnawne with the immortall worme of conscience, to frye perpetually in crackling flames, to have their eyes put out with the smoake of the river of brimstone, to be drowned floating in the bottome of hell.

The end, &c. Understanding by end the finall effect, not the finall cause of sinne: by those things, all those things hee spake of before: and by death, that death which is opposed to eternall life; each of these words, Finis Ho∣rum Mors, yeeldeth a most wholesome and fruitfull observation:

• 1 That all sinfull courses and wayes have an end: Finis.
• 2 That all sins are mortall (of which before): Horum.
• 3 That eternall death of body and soule in hell, is the wa∣ges which the impenitent and obstinate sinner shall receive to the uttermost farthing: Mors.

That all sinfull pleasures and delights have an end no man can doubt; for they cannot survive our life here, our life often surviveth them: and what is our life, buth 1.199 fumi umbra, the shadow of smoake, or dreame of a shadow? that is, lesse than nothing. Seneca out of his owne experience found honour to bee of the nature of glasse, quae cum splendet frangitur, which when it most glowes and glisteneth in the furnace, suddenly cracketh; and pleasure to bee like a sparke, quae cum accenditur extinguitur, which is quenched in the kindling. And surely all comforts and contentments of worldly men are like bubbles of soap blowne by children out of a wallnut-shell into the ayre, which flye a little while, and by the reflection of the sun beams make a glorious shew, but with a small puffe of winde are broken and dissolved to nothing. But alas it is not so with the paine of sin as it is with the pleasure, that is as lasting as the other is durelesse: Leve & momentaneum est quod de∣lectat, aeternum est quod cruciat; The delight of sinne is for a moment, but the torment remaineth for ever. Who will be content to fast all the weeke for one good meales meat? to lye in prison all the dayes of his life for one houres liberty and jollity? These similitudes fall short, and reach not home to the representing of the sinners folly, who for swimming an houre in the bath of pleasure, incurreth the danger of boyling for ever in a river of brimstone, and torrent of fire: Momentaneum est quod delectat, aeternum est quod cruciat. Those things whereof yee are ashamed have an end, and how soone yee know not; but the death which is the end of them hath no end, and this wee know. That wee may more fully understand what is meant by this end, wee are to take notice of a double death:

• The first commonly called death temporall,
• The second which is death eternall.

h 1.200The first death driveth the soule out of the body, being unwilling to part with it; the second death keepeth the soule against her will in the body: the first death is the separation of the soule from the body, the second death is the sepa∣ration of body and soule from God; and by how much God is more excellent than the soule, by so much the second death is worse than the first. The first death is good to good men, because it endeth their sorrowes, and beginneth their joyes; but evill to evill men, because it ends their joyes, and beginneth their e∣verlasting weeping and gnashing of teeth: the second at it belongeth to none that are good, so it is good to none. Both of these doubtlesse are due to sinne, and shall bee paid at their day: the sentence pronounced against Adam, mor∣te morieris, by the reduplication of the word seemeth to imply as much as thou shalt dye againe and againe, the first and second death; the first death is as the earnest-penny, the second as the whole hire, both make up the wages of sinne: the first is like the splitting of the ship, and casting away all the goods and wares; the latter as the burning both, with unquenchable fire. In this death which is the destruction of nature, that Maxime of Philoso∣phy holdeth not, Omnis corruptio est in instanti: for here is corruption in time, nay, which is more strange, and to the reason of the naturall man in∣volveth contradiction, Corruptio aeterna, & mors immortalis, an eternall corruption, and an immortall death.i 1.201 In this life men cannot properly bee said to bee dying, or in death, but alive or dead: for whilest the soule re∣maineth in the body wee are living, and after the separation thereof wee are dead: whereas they that are in hell cannot bee said properly to bee dead, be∣cause they are most sensible of pain; nor to be alive, because they suffer the pu∣nishment of the second death; but continually dying, and never shall it be worse with man in death, than where death it selfe is without death, where life perpe∣tually dyeth, and death perpetually liveth. Saintk 1.202 Gregory sweetly quave∣reth upon this sad note; Mors sine morte, finis sine fine, defectus fine defectu, quia & mors vivit, & finis incipit, & deficere nescit defectus: The death of the damned is a deathlesse death, an endlesse end, and undefcizible defect; for their death alwayes liveth, and their end beginneth, and their consumption la∣steth. And that this death is meant in my text either only or especially, the cor∣respondencie of this member to that which followeth, but the gift of God is eternall life, maketh it manifest. Yet for further confirmation hereof, that the wages of sinne is eternall death, I will produce manifold testimonies of Scripture beyond all exception, not so much to convincel 1.203 the errour of O∣rigen, who was of opinion that all the damned, yea the Devils themselves, should in the end bee released of their torments; as to settle a doubt which troubleth the mindes of the godly, how it should bee just with God to in∣flict eternall punishments upon men for temporall transgressions.

For your better satisfaction herein, may it please you to take notice of two opinions concerning the rule of justice and goodnesse: the first ma∣keth the will of God the rule of good, the latter goodnesse the rule of Gods will. If yee embrace the former opinion, to prove that it is just to re∣pay eternall punishments to temporary and finite offences, it will bee sufficient to shew that it is Gods will and good pleasure so to doe: if yee encline to the latter opinion, it will bee farther requisite to shew the con∣gruity of such proceedings with the principles of reason, and rules of ju∣stice

among men. It is very reasonable to thinke that God hath alwayes a reason for his will, yet it is safest for us to take his will for a reason. For God cannot will any thing, but as hee willeth it, it is just and good: and that it is Gods will and decree to torment them eternally who dye impenitently, ap∣peareth by the words of our Saviour;m 1.204 These shall go into everlasting pain: and of Saintn 1.205 Paul, These shall bee punished with everlasting perdition, from the presence of the Lord, and glory of his power: and of Sainto 1.206 John, And the Devill that deceived them was cast into the lake of fire and brimstone, where the beast and the false Prophet shall bee tormented day and night for evermore. Thus much of the torments in generall; in speciall, that the fire is un∣quenchable wee reade in Saintp 1.207 Matthew, The chaffe hee will burne with un∣quenchable fire: and in Saintq 1.208 Jude, Which suffer the vengeance of eternall fire. How should the fire ever goe out, sith as the Prophet Esay informeth us,r 1.209 The breath of the Lord, like a river of brimstone, continually kindleth it? And that the worm likewise is immortall Christ teacheth,s 1.210 Where the worm, saith he, never dyeth, and the fire is not quenched: and that the darknesse like∣wise is perpetuall wee heare out of Saint Peter,t 1.211 They are Wells without wa∣ter, clouds carryed about with a tempest, to whom blacke darknesse is reserved for ever: yea the chaines of this prison wherewith the damned are mana∣cled and fettered, are everlasting: for the Angels that kept not their first estate, saith Saint Jude,u 1.212 God hath reserved in everlasting chaines under darknesse, unto the judgement of the great day: and lastly, The* 1.213 fume and the stench of the brimstone lake riseth up perpetually, and the smoake of their tor∣ment shall ascend for evermore. Neither can it bee answered in behalfe or comfort of the damned, that indeed hell torments shall still endure, but that they shall not be alwayes in durance; that the racke shall remaine, but they shall not bee everlastingly tortured on it; that the Jaile shall stand, but that the prisoners shall not alwayes be kept in it: for the Scipture is as expresse for the reprobates enduring, as for the during of those paines: They shall goe, saith Christ,x 1.214 into everlasting fire:y 1.215 They shall suffer, saith Saint Paul, the paines of everlasting perdition:z 1.216 They shall bee tormented, saith Saint John, with fire and brimstone for evermore: and therefore the fire is called* 1.217 their fire, ignis eorum, because it burneth them; and the worme their worme, because it feedeth upon them; and the torments their torments, be∣cause they paine and torture them. These texts are so plaine, that Cardinal Bellarmine himselfe professedly refuteth those of his owne side, who give credit to the legend, which relateth that by the prayers of Saint Gregory the soule of Trajan was delivered out of hell. The good will and pleasure of God concerning the condition of the damned being thus made knowne un∣to us, wee are to tremble at his judgements, and quell and keepe under eve∣ry thought that mutines against them. To call Gods justice in question con∣cerning the everlasting torments of the damned, is to bring our selves in danger of them. Are not Gods actions just because wee see not the squire by which they are regulated?* 1.218 though wee cannot comprehend all Gods judge∣ments, yet wee may not reprehend any: Multa Dei judicia occulta sunt, nul∣la injusta, many judgements of God are secret, none unjust. In particular, con∣cerning this point much hath and may bee said in justification of Gods pro∣ceeding with the damned, even by humane reason.

1. Saint Austine rightly observeth, that in punishing offences we are not so much to regard the time, as the quality; the duration, as the enormity. A man justly lyeth by it the whole yeere for a rash word spoken in a moment: another is condemned to the Gallies all his life for a murder or a rape com∣mitted on the sudden in hot bloud; therefore howsoever the sins of the re∣probate are but temporall, yet the circumstances of them may be so odious, and the number of them so great, and the nature so hainous, that they may deserve eternall punishments.

2. Where the guilt still remaineth, it is not against justice that the party still suffer: but in the soules of all infidels and impenitent sinners, whose con∣sciences were never washed, neither in the salt water of their owne teares, nor in the sweet laver of regeneration, the guilt of all their sinnes still re∣maineth; and therefore justly they may be eternally punished for them.

3. An impenitent sinner, if he should alwayes live upon the earth, would alwayes hold on his sinfull course; and that he breaketh it off at his death it is no thanke to him: had he still the use of his tongue, he would still blas∣pheme and curse: had he still the use of his eyes, hee would still looke after vanity: had hee still the use of his feet, hee would still walke in crooked wayes: had he still the use of his hands, he would still worke all manner of wickednesse: had hee still the free use of all the faculties of his soule, and members of his body, he would still make them weapons of unrighteousnes. Inchinus thea 1.219 Romish Postillar giveth some light to this truth by an inch of candle, whereby two play at tables in the night, and are very earnest at their game; but in the midst of it the candle goeth out, & they perforce give over, who (no doubt) if the light had lasted, would have played all night. This inch of candle is the time of life allotted to a wicked man, who is re∣solved to spend it all in sinfull pleasures and pastimes: and if it would last perpetually, he would never leave his play: and therefore sith he would sin eternally, though by reason that the light of his life goeth out hee cannot, he deserveth eternall punishment.

4. Though the sins of the reprobate are finite in respect of the time and the agents, yet (as they are committed against an infinite Majesty) the guilt of them is infinite.

Here it will be objected, That if sinnes be infinite in any respect, they must needs be all equall, because infinity admitteth no degrees: nothing can be more or lesse infinite. I answer, that althoughb 1.220 Campian and other Papists charge the reformed Churches with that absurd Paradoxe of the Stoickes, That all sinnes are equall: and consequently, that it is as great a wickednesse to kill a Capon to furnish a luxurious feast, as to kill a man: yet their heart cannot but smite them for so notorious a calumny: for they themselves teach, That mortall sinnes, as they are committed against God, are of infinite guilt, and deserve infinite and eternall punishments; and yet they hold not, that all mortall sinnes are equall, their Casuists teaching, that parricide is a greater sinne than murder, incest than adultery, blasphe∣my than perjury: all of them being mortall. As for the knot of the former objection, it is thus easily untyed, That sinnes may be considered either in a genericall notion, as they are breaches of the eternall Law, & offend an infi∣nite Majesty; in which respect as they are infinite, so they are equall: or in

a specificall reason, as they are of this or that kind clothed with such & such circumstances, as they are breaches of the first or second Table, as they are committed immediately against God, or mediately, once or often, on the sudden or unadvisedly, ignorantly or wilfully, out of infirmity or pre∣sumptuously, tending much or little to the hurt or prejudice of our neigh∣bour: In all which and divers like respects, the guilt of sinne is improved or diminished, and one sinne is more hainous and lesse pardonable than an∣other.

We have said enough to these words for their coherence, sense, and con∣struction: let us now see what they say to us for our further use and in∣struction. There is no physicke, but if it worke maketh the patient sicker for the present; and for the most part the smarting plaister most speedily cureth the wound. These observations are true in corporall physicke, and much more in spirituall, because the smart of sinne, and trouble of consci∣ence for it, are not so much signes and symptomes of maladies, as the be∣ginning of cures. Some say, the feare of the plague bringeth it; but if we speake of this plague, and other judgements of God for sinne, it is certaine, that the feare of them is the best preservative against them: he onely may be secure of the avoiding Hell torments, and escaping the pangs of eternall death, who feareth them as he ought; and he that feareth them not, is in a most fearfull case. Oc 1.221 death, how bitter is the remembrance of thee! It was spoken of the first death, but may with greater reason of the second: some tastes whereof I wil give you at this present, as well to make you loath the morsels of Sathan, as the better to rellish the fruits of the tree of life. The first shall be out of Saint Matthew,d 1.222 Clausae sunt fores, the doores were shut: Conceive ye that to be now, which, if ye prevent it not, certainly shall be, that after ye have heard the Archangel sound the last Trump, and with him a Quire of heavenly spirits singing an Epithalamium or marriage song, ye should see the gates of Heaven opened, and the Sonne of man marching out of them with an innumerable company of Angels, presently sent abroad to gather the Elect from the foure windes, and soone after infinite troupes of them assembled from all parts in goodly order and glorious armour, accom∣panying our Saviour in his triumphant returne into heaven, to receive each of them a crowne of glory, and you caught up into the clouds, pressing hard after them to enter with them into heaven, should be presently stayed, and the gates shut against you and fastened with everlasting barres: O! what a corrasive would this be? what a disgrace? what an unspeakable griefe, to have a glimpse of the celestiall Jerusalem, and to be excluded for ever out of it? to see those whom ye sometimes scorned, reviled, and trod under foot, admitted into Christs Kingdome before your face, and you repelled with a non novivos, Away from mee, I know you not?

Have ye enough of this taste? or doe ye yet desire a second? ye have it in Saint Matthew,e 1.223 Projicite in tenebras exteriores, Cast the unprofitable servant into utter darknesse, there shall be weeping and gnashing of teeth. Sup∣pose ye were stripped stark naked, and then bound hand and foot with iron chaines, and throwne into a deep, darke, loathsome, and hideous dungeon, full of Adders, Vipers, Basiliskes, and Scorpions, hissing, croaking, biting, stinging you in all parts of your body, you being not able to stirre a joynt, or

make any resistance at all. Are yee affrighted at this? The torment of the damned is farre worse: for the stinging of Serpents is nothing to the tormenting with Divels; nor the darknesse of a dungeon to the horrour of Hell. For though there be fire there, yet it yeeldeth no comfortable light: but as the flame in the bush had thef 1.224 light of fire, yet not the consuming heat; so on the contrary, the flames of Hell have the scorching heat, but not the comfortable light of fire.

As ye like this, take another taste:g 1.225 Vermis eorum non interit. Imagine that whilest ye lye in the darke dungeon bit & stung in your outward parts, there should be a venemous worme within your bowels, gnawing at your very heart; and upon remembrance of every hainous sinne, giving you a deadly bite: what paine and torment might this be? yet it is nothing to that which Christ there addeth, Ignis eorum non extinguitur, Their fire is not quenched. There is none such a blocke, but apprehendeth what unsufferable paine it is to lye soultering in the fire, or boyling in a river of brimstone, or frying in the flames of a furnace, and crying but for one drop of water to coole the tip of the tongue, and not obtaining it.

If these tastes affect you not, take you yet a fourth, made of the very gall of Aspes,h 1.226 Non habebunt requiem die vel nocte, sed cruciabuntur inaeter∣nùm. Each of the former torments is of it selfe intolerable, and all of them most insufferable; yet all must bee endured without all meanes of ease, or hope of release: the banishment is perpetuall, the chaines everlasting, the worme immortall, the fire unquenchable. No losse so great as of the King∣dome of Heaven, no prison so loathsome as the dungeon of Hell, no sight so gastly as of the ougly fiends, no shreeking so lamentable as of damned ghosts, no stench so loathsome as of the lake of brimstone, no worme so biting as the remorse of conscience, no fire so hot as the wrath of God; but such losses never to be recovered, such chaines never to bee loosed, such darknesse never to be enlightened, such sights never to be removed, such noyse never to be stilled, such fumes never to be dispelled, such a worme never to be pluckt off, such fire never to be quenched, such torments never to be released, such misery never to be ended, maketh up such a punishment, as exceedeth all humane eloquence to expresse, & patience to endure. What shall I say more? Who of us is able to hold out long with a vehement fit of a burning feaver, or colicke, or stone, though lying in a sweet roome upon a soft bed, having the best meanes of physicke to mitigate the paine, and comfort of friends to strengthen our patience? If the Physician should tell us, that after a moneth or a yeere we should be out of our extreme fits, he would be so farre from chearing us up, that hee would neere drive us to de∣spaire: how then shall wee bee able to endure the scorching flames of the brimstone lake in the darke dungeon of Hell, where we have no other com∣forters about us than insulting Divels, or perhaps some of our dearest friends and kinred tormented with us? Yet if these paines lasted but for a yeere, or an age, or a thousand yeeres, or the duration of the world; though so great misery could admit of no possible comfort, yet there might bee some hope: but now after many ages and millions of yeeres spent in this in∣sufferable torment, to endure as many more, and againe as many more, and after all this to be nothing neerer to the end, than at the first day of their en∣trance

into that place of durance: O this is able to breake an heart even as hard as Adamant. Happy are we, that we have time to think on, and means to prevent these endlesse paines, for which the damned soules would give a thousand lives if they had them; & for their neglect thereof while the time served them, they now pierce their hearts, and rend their soules with these and the like lamentations:

Woe worth our brutish sottishnesse, and beast∣ly folly, whereby for painted shewes and vanishing shadowes of sinfull pleasures, we have forgone everlasting joyes, and the glory of a celestiall Kingdome: O that we should be so retchlesse, as never to fore-thinke of the wretchednesse we are now come to: O that wee should refuse the meanes freely offered unto us to escape these torments, for which wee would now give the price of our dearest hearts bloud: O that we might be released but for a while out of these torments. If we might returne to life againe, what would we not doe, what would we not suffer, that we might not come to this dismall place? But alas, all is too late, the irrevo∣cable sentence is pronounced, the time of repentance is past; but the time of our sorrow shall never passe. All our prayers are now fruitlesse, our complaints bootlesse, our mourning regardlesse, our griefe remedilesse, our woe comfortlesse, our torments endlesse.

If the consideration of these things move us not, beloved brethren, we beleeve them not; if we beleeve them not, we are not what we professe to be, that is, Christians. If there be no such torments in Hell as I have in part described, then (which to thinke, and much more to utter, deserveth a thousand Hells) there is no truth in the Gospel, upon the expresse Text whereof I have all this while enlarged my selfe. Nay, yet further, I shall be able to demonstrate unto you, that if ye beleeve there is no Hell, that ye are no men, because ye have no conscience. There is no conscience, if no religion; no religion, if no God; no God, if no providence; no providence, if no justice; no justice, if no torments to be endured after this life by them who have violated all humane and divine lawes, and received no condigne punishment in this world. Nature hath given us an image of Hell in Aetna, and other hills that continually burne; and of the damned, in the Salamander and Pyrausts that live in the fire. The ancient Grecians and Romans, yea, the Barbarous In∣dians, that have no learning among them, yet acknowledge a kind of Hell; so witnesseth the Relator of the* 1.227 Virginia voyage: The Virginians (saith he) acknowledge the immortality of soules, and they beleeve that after death, according to their desert, they are either translated from hence into the seats of the gods, or are carried to a huge ditch, burning with fire, called Popogusso. An evident argument, that God hath engraven the image of Hell so deep in mens consciences, to deterre them from ungodlinesse, that the Divell can∣not raze it cleane out, though he desireth nothing more.

But I speake to Christians, with whom this reason alone is sufficient to enforce their assent. If there be no Hell, Christ descended not into it, nor triumphed over it. If no second death, Christ hath not redeemed us from it: But hee hath certainlyi 1.228 redeemed all that beleeve, and have part in the first resurrection. Other things we beleeve, because they are so: this is un∣doubtedly so, if we beleeve it. O what an easie condition is this, to have our debts paid for us, if by faith we take the summe laid downe for our dis∣charge,

and tender it unto God, and be carefull to run into no more arrera∣ges? He is most worthy to lye in the prison of Hell till he pay the utter∣most farthing of his debts, who can have them paid for him upon so easie termes, and will not.

Wee have looked long enough downe upon Hell and Death: let us now looke up to our Saviour, who triumphed over both. Let the sight of the one as much raise us up in hope, as of the other dejecteth us in feare: let the serious meditation upon the everlasting flames of Hell kindle in us an e∣verlasting hate of sinne, and love of our Saviour, who by his fasting hath famished the worme of conscience, that now it shall bite no more; and by his bloud hath quenched the unquenchable fire in such sort, that it hath no power upon any of the members of his mysticall body: and by his tempo∣rall death hath delivered all that are his from eternall. Shall wee not then eternally sing his praises, who hath saved us from everlasting weeping and mourning in the valley of Hinnom? Shall any waters of affliction quench in us the love of him, who for us quenched unquenchable fire? Shall not the benefit of our delivery from everlasting death ever live in our memory? Shall any thing sever us from him, who for our sakes after a sort was seve∣red from his Father, when he cryed,k 1.229 My God, my God, why hast thou forsa∣ken mee? Shall tribulation, or anguish, or persecution, or famine, or the sword? No, I am perswaded I may goe on with the Apostle, and say,l 1.230 Nei∣ther life, nor death, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. To whom, &c.

FERULA PATERNA. THE XLVI. SERMON.

REV. 3.19.

As many as I love I rebuke and chasten.

Right Honourable, &c.

HOw unwilling the author of life and Saviour of all men, especially beleevers, is to pronounce and execute the sen∣tence of death and destruction against any, if the teares which hee shed over Jerusalem, and groanes and lamen∣tations which hee powreth out when he powreth forth the vials of his vengeance, testifie not abundantly; yet his soft pace, and orderly proceeding by degrees in the course hee taketh against obstinate and impenitent sinners, is enough to si∣lence all murmuring complaints wrongfully charging his justice, and raise up all dejected spirits dolefully imploring his mercy. For hee ever first sit∣teth upon his throne of grace, and reacheth out his golden Scepter to all that cast themselves downe before him (and if they have a hand of faith to lay hold on it, hee raiseth them up) before hee taketh hold of his iron rod; and hee shaketh it too before hee striketh with it, and hee striketh lightly before hee breaketh in pieces and shivers, the vessels of wrath fitted to de∣struction. So true is that which hee speaketh of himselfe by the Prophet Hosea,a 1.231 O Israel thou hast destroyed thy selfe, but in mee is thy helpe: and the Prophet of him,b 1.232 All the pathes of the Lord are mercy and truth; in which he walketh thus step by step.

First, when wee begin to stray from him, hee calleth us backe, and re∣claymeth us from our soule and dangerous wayes, by friendly counsels and passionate perswasions, by increase of temporall and promise of eternall

blessings: as we may read in the tenour of all the Prophets commissions.

2 If these kinde offers be refused with contempt, and greater benefits repayed with greater unthankfulnesse, he changeth his note, but not his af∣fections; he exprobrates to us our unthankfulnesse, that it might not prove a barre of his bounty:c 1.233 I taught Ephraim to goe, taking them by their armes, and they knew not that I healed them, I drew them with the cords of a man, with bands of love, and I was to them as they that take off the yoake from their jawes. and,d 1.234 My Beloved had a vineyard in a very fruitfull hill, and hee fenced it, and hee gathered out the stones thereof, and planted it with the choicest Vine, and built a tower in the midst of it, and also made a wine∣presse therein, and hee looked that it should bring forth grapes, and it brought forth wild grapes.

3 If exprobrations and sharpe reproofes will not serve the turne, he falls to threatning and menacing fearefull punishments, but to this end onely, that hee may not inflict what hee threateneth, as wee see in Niniveh's case,e 1.235 Yet forty dayes, saith the Prophet, and Niniveh shall bee overthrowne: yet Niniveh was not overthrown;f 1.236 because the Ninivites repented of their workes, and turned from their evill wayes, God repented of the evill he had said that hee would doe unto them, and he did it not.

4 If neither promises of mercies, nor threats of judgements; neither kind entreaties, nor sharpe rebukes can worke upon the hard heartednesse of ob∣stinate sinners, hee useth yet another meanes to bring them home; hee ta∣keth away their goods that they may come to him for them; hee pincheth them with famine, that hee may starve their wanton lusts; he striketh their flesh with a smart rod, that it may awake their soules out of a dead sleepe of security: and this for the most part is the last knocke at their hearts, at which if they open not, and receive Christ by unfained repentance and a lively faith, the gates of mercy are for ever locked up against them.

According to this method Christ here proceedeth with the Angel of La∣odicea: First,g 1.237 hee friendly saluteth him: next,h 1.238 hee sharply reproveth him: then hee fearfully threatneth him: lastly, he severely chastiseth him, and all in love, as you heare in this verse, (As many as I love I rebuke and chasten). Which hath this coherence with the former, wherein Christ taxed two vices in this Angel, luke warmnesse, and spirituall pride; against these hee prescribeth two remedies, zeale, vers. 19. and spirituall provi∣dence: I counsell thee to buy of mee gold tryed in the fire, that thou maist bee rich; and white rayment that thou maist bee clothed, and that the shame of thy nakednesse doe not appeare; and anoint thine eyes with eye-salve that thou maist see.

But here because the Angel of Laodicea might reply, Alas, to what end is all this? what prescribe you unto memedicinal potions, who am to be spewed out of Gods mouth? what can your counsell doe me good? my doome is al∣ready past, and my heart within mee is like melted waxe: Christ oppor∣tunely in the words of my text solveth this objection, and giveth him a cor∣dial to keep him from fainting;

Be not too much discouraged at my sharp re∣bukes, nor faint under my fatherly chastisements: for I use no other discipline towards thee than towards my dearest children, whom I love most entirely, & yet rebuke most sharply to break them of their ill qualities. I chasten those,

and those onely, and all those whom I love; and I chasten oftenest whom I love best: wherefore faint not, but be zealous; neither despaire, but amend, and thou shalt finde my affection as much enlarged, and the treasurie of my bounty as open unto thee as ever heretofore.

Behold then in the words of this Scripture,

• 1 A rule of direction to those that are set in high places of au∣thority.
• 2 A staffe of comfort to those who are fallen into the depth of griefe and misery.

To the former the Spirit speaketh in the words of my text on this wise.

Ye Masters of servants, Tutors of Scholars, Fathers of children, Ma∣gistrates of cities, and Kings of realmes, who have received your autho∣rity from God, bee ruled by him by whom yee rule, take him for a presi∣dent in your proceedings from whom yee have your warrant: hee first convinceth, then reproveth, after threatneth, and lastly chastiseth those, & all those whom he loveth: doe yee likewise, first evidently convince, then openly rebuke, after severely threaten, and last of all fatherly chasten with moderation and compassion all those, indifferently, without partiality, who deserve chastisement, not sparing those who are most deare and neare unto you.

But to the bruised reed, to the drouping conscience overwhelmed with sorrow and griefe both for sinnes and the punishment thereof, the Spirit speaketh in the words of my text on this wise.

Why doe yee adde affli∣ction to your affliction, and fret and exulcerate your own wounds through your impatience? It is not (as yee conceive) your enemy that hath pre∣vailed against you; it is not a curst Master, or a racking Land-lord, or a partiall Magistrate, or an envious neighbour that wreakes his spleene and malice upon you; but it is your heavenly Father that striketh you, and he strikes you but gently, and with a small ferular; neither offereth hee you any harder measure than the rest of his children, so hee nurtureth them all. Neither are yee cast quite out of favour, though cast downe for the present; nay, bee it spoken for your great comfort, yee are no lesse in favour than when your estate was entire which now is broken, and your day cleerest which is now overcast. Yee are so farre from being utterly rejected and abandoned by your heavenly father, that yee are by this your seasonable affliction more assured of his care over you, and love un∣to you. For hee never saith, As many as I love I smile upon, or I winke at their faults, but, I rebuke and chasten: whom hee lesse careth for hee suffe∣reth to play the trivants, and take their pleasure; but hee nurtureth and correcteth you whom hee intendeth to make his heires, yea joint heires with his best beloved Christ Jesus. Therefore submit your souls under his mighty hand in humble patience, & after that raise them up in a comforta∣ble hope, kisse his rod, quae corpus vulnerat, mentem sanat, which woundeth the body, but healeth the soule; makes the flesh peradventure blacke and blew, but the spirit faire and beautifull. Arguite & castigate vos ipsos, con∣vince your owne folly, rebuke your bad courses, chasten your wanton flesh with watching, fasting and other exercises of mortification; con∣fesse your faults, and grieve not so much because yee are stricken, as that

ye should deserve to bee so stricken by him: then will the affection of a father so worke with him, that hee will breake his ferular, and burne his rod wherewith hee hath beaten you, and the overflowing of his future favours will make it evident, that whatsoever was said or done before, was in love, to make you partakers of his holinesse, and more capable of celestiall happinesse. Wherefore let all that mourne in Zion, and sigh as often as they breath for their many and grievous visitations, heare what the Spirit saith to the Angel of Laodicea, I rebuke and chasten as many as I love.

Spices pounded and beaten small smell most sweetly; and Texts of Scrip∣ture yeeld a most fragrant savour of life, when they are expounded and bro∣ken into parts; which are here evidently foure:

• 1 The person of Christ, I.
• 2 The actions of this person, Rebuke and chasten.
• 3 The subject of these actions, As many.
• 4 The extent of the subject, As I love.

• 1 The person most gracious, I.
• 2 The actions most just, Rebuke and chasten.
• 3 The subject most remarkable, Whom I love.
• 4 The extent most large, As many.

• 1 In the person you may see the author of all afflictions.
• 2 In the actions, the nature of all afflictions.
• 3 In the extent, the community of all afflictions.
• 4 In the subject, the cause of all afflictions.

Of this extent of the subject, subject of the actions, actions of Christ, by his gracious assistance, and your Christian patience: and first of the per∣son,

1. That in all afflictions of the servants of God, God is the principall a∣gent, and hathi 1.239 the greatest stroake, needeth not so much evident demon∣stration, as serious consideration, and right and seasonable application in time of fearfull visitations. For what passage can wee light upon at all ad∣ventures, especially in the writings of the Prophets, where wee finde not either God threatning, or the Church bewailing afflictions, and sore cha∣stisements?k 1.240 Is there any evill in the city which I have not done, saith the Lord? And,l 1.241 Is there any sorrow like unto my sorrow, wherewith the Lord hath affli∣cted mee in the day of his fierce wrath, saith his captive Spouse? What face of misery so ugly and gastly, wherewith hee scareth not his disobedient people? To them that have hard hearts, and brazen browes that cannot blush, hee threaneth to makem 1.242 the earth as iron, and the heaven as brasse: hee martials all his plagues against them, sword, famine, pestilence, stings of serpents, teeth of wilde beasts, blasting, mildew, botches, blaines, and what not? And according as he threatneth in the law, he professeth that he had done to the Israelites in the dayes of the Prophet Amos:n 1.243 I have sent you cleannesse of teeth, and scarcity of bread in all your coasts, and yet yee have not returned unto mee: also I have withholden the raine from you, and yet yee have not returned. I have smitten you with blasting and mildew; your gar∣dens and vineyards the valmer-worme hath devoured, and yet yee have not re∣turned unto mee. Pestilence I have sent you, after the manner of the Egyptians,

and your young men I have slaine with the sword, and yet yee have not retur∣ned unto mee. I have overthrowne you as God overthrew Sodome and Gomor∣rah, and you were as a fire-brand out of the burning, and yet yee have not re∣turned unto mee. There being a double evill as the Schooles distinguish,

Malum

• 1. Culpae.
• 2. Poenae.

the evill of sin, and the evill of punishment: to make him the author of the former, and to deny him to be the author of the later, is a like impiety. For the former errour impeacheth his purity & sanctity, the later his justice and providence. It is true, that in the afflicting of his children, God sometimes useth none of the besto 1.244 instruments, neither do they intend what God doth in laying heavie crosses upon his children: yet he keepeth their malice within such compass, that they can do nothing, but what God for just causes permits them to doe. God hath Sathan and all his instruments like Mastiffs tyed in a chain, they cannot go beyond their tether; he letteth them loose, and calls them in at his pleasure. If God be at peace with us,p 1.245 not a bone shalbe broken: nay, not aq 1.246 haire of our head shall fall. The foure Angels in ther 1.247 Apocalypse had not power to touch the earth, or any tree, till Gods servants were sealed.

If this be so, what security doth the feare of God bring to man! and what a Potentate is the feeblest Christian on earth! Qui Deum timet, omnia timent eum; qui Deum non timet, timet omnia: He which feareth not God, hath cause to feare all things; for all the creatures will take their Makers part against him: on the contrary, hee that feareth God, all things feare him; for nothing dares or can doe him hurt. Surely no Prince or Empe∣rour could ever so secure his state, or guard his person, that neither outward power could annoy him, nor home-bred treachery surprise him: yet neither rebell, nor pyrate, nor rich, nor poore, nor open enemy, nor counterfeit friend, nor principality, nor power, nor man, nor divell can touch Gods children, protected by his omnipotency, and guarded by his holy Angels, except they turne rebels to God, and traitours to themselves. For no evill can come neere them, while God is neere them; and God will be ever neer them, if they depart not from him.

2. Hath God a hand in all the stroakes of his children? let us not then so much fret and fume at the immediate agents, or rather instruments, as wee doe. It is all one, as if a Noble man sentenced by the King or his Peeres to lose his head, should fall foule upon the Heads-man, or pick a quarrell with the axe: or as if a patient, to whom a wise Physician hath prescribed a bit∣ter potion for the recovery of his health, should fall out with the Apothe∣cary for ministring it: Nay, it is like to them that use the unguentum called Armarium, who when a party is wounded by his adversary with a sword or speare, apply nothing to the party, but annoint the instrument. I speake not this to justifie or excuse the malice, or iniquity, or cruelty of those in whose hands God putteth his scourge for us, if they exceed his prescript, and rather exercise their owne passions, than execute his judgements. For as God is no way accessary to their cruelty; so neither doe they participate of Gods righteousnesse in afflicting his children: and as God hath made them now instruments, so hee will hereafter make them subjects of his ju∣stice: as a tender mother, after she hath beat her infant, casteth the rod in

the fire; so God dealeth with these men. The Assyrians were his rod wherewith he chastened the Israelites; the Persians his rod wherewith he chastened the Assyrians; the Grecians his rod wherewith he chastened the Persians; the Romane Emperours the rod wherewith he chastened the Grecians: and now all foure rods one after another are cast into the fire.

But my aime is to perswade you to looke higher than the executioners and ministers of Gods vengeance; and when ye see that hee sitteth in hea∣ven who ordereth and appointeth how many stroaks shall be given to you; who hath not only a glasse to keep every drop of bloud that is drawne from you, but also as 1.248 bottle to keep every teare that falls from your eyes, to struggle with the infirmity of your flesh, and endeavour to the uttermost of your power to suffer his will, because ye have not done it; & to make the best amends ye can, to supply the defect of your active obedience by your passive. Holy Job could discerne Gods arrowes, though in the hand of Sathan; and his hand, though on the armes of the Sabean robbers: and therefore when he was stript of all his goods, even by the worst of men, he curseth not the instruments, but blesseth God, saying:t 1.249 Naked came I out of my mothers wombe, and naked shall I returne thither again; the Lord gave, and the Lord hath taken away, blessed be the Name of the Lord. What Christ spake to Pilate vaunting of the power and authority he had over him, the feeblest Christian in the world may reply to the greatest Potentate on earth:u 1.250 Thou couldst have no power at all against me, unlesse it were given thee from above. Wicked and ungodly men may have a will of themselves to vexe, hurt, and persecute Gods children; yet power they can have none, so much as to take a haire from their head, unlesse it be given them from above by God, who can and doth sometimes execute his just judgements by unjust ministers; and though they intend evill and mischiefe against his ser∣vants, yet hee will turne it into* 1.251 good to them, as he did to Joseph. Solinus writeth ofx 1.252 Hypanis, that the water thereof is very bitter as it passeth through Exampeus, yet very sweet in the spring; so the cup of trembling, which is offered to the children of God, is often very bitter at the second hand, as it is ministred unto them by profane persons, haters, and despi∣sers of their graces: yet it is sweet at the first hand, as it is sent them downe from heaven.

3. Are the afflictions which befall Gods children in their bodies, soules, good name, or estates, darts shot from heaven? how then can they avoid them? what shall they doe in this case? Surely cast themselves on the ground, and hold up their buckler of faith, saying withy 1.253 Job: Though hee slay mee, yet will I put my trust in him. And with thez 1.254 Israelites, All this is come upon us, yet have we not forgotten thee: our heart is not turned backe, nei∣ther have our steps declined from thy way; though thou hast sore broken us in the place of Dragons, and covered us with the shadow of death. Or cast up our darts to heaven, that is, our ejaculatory prayers, as* 1.255 David doth: O Lord, rebuke mee not in thy wrath, neither chasten mee in thy hot displeasure: for thine arrowes sticke fast in mee, and thine hand presseth mee sore. Lord, all my desire is before thee, and my groaning is not hid from thee. When a great Philosopher was taxed for not holding out his argument with Adrian the

Emperour, but presently giving up the bucklers, his apology for himselfe was, Is it not reason to yeeld to him, who hath thirty legions at his command? I am sure there is greater reason, whatsoever the cause may be in our ap∣prehension, absolutely to yeeld without further disputing, to him who hath more than thirty legions of Angels at his command, and all the crea∣tures in heaven and earth besides. There is no contesting with soveraignty, no resisting omnipotency, no striving with our Maker. The fish that is caught with the hooke, the more he jerkes and flings, the faster hold the hooke taketh on him: the harder a man kickes against the pricks, the deeper they enter into his heeles. An earthen pitcher the more forcibly it is dashed against an iron pot, the sooner it flies in pieces: in like manner, the more we contend against God and his judgements, the more we hurt, wound, and in the end destroy our selves. Wherefore let us not like dogges bite the stone, never looking upon him that flingeth it: but mark him who aimes at us, and hitteth us, and lay our hands on our mouth witha 1.256 David, saying, I held my peace, because thou Lord hast done it. The Persian Nobles, asb 1.257 Janus Gru∣terus reporteth, accounted it an exceeding great grace to be scourged by their Prince; and though it were painfull to them, yet they seemed much to rejoyce at it, thanking him that he would take paines with them, and minister correction unto them himselfe: and shall we not much more praise the divine Majesty, that hee vouchsafeth himselfe to chasten us for our good? The wounds of a friend are more welcome to us than the plaisters of an enemy: and a sicke patient, who will not endure a bitter potion offe∣red him by a Physician, yet oftentimes taketh it from the hands of his most endeared spouse, or a beloved friend: and shall not all Gods chil∣dren, sicke of too much prosperity, willingly take the bitter, yet most wholsome, potion of affliction from the hand of the Father of spirits? Saint Paul shall close up the doctrine: Whenc 1.258 we are judged, we are chastened of the Lord, that we should not be condemned with the world: and Saint Peter the use:d 1.259 Wherefore let them that suffer according to the will of God, commit the keeping of their soules to him in well doing, as unto a faithfull Creatour.

From the person I proceed to his actions, rebuke and chasten, not con∣demne and punish, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; verba virtutem non addunt, soft words make smart blowes neverthelesse felt: if the stroakes be as many, and infli∣cted with equall force, whether ye call it chastening or punishing, all is one to the poore patient. Indeed were there but a verball difference, and not a reall between punishing and chastening, this note would little better the musicke; but if ye look more narrowly into the words, ye shall find in them many and materiall differences. In punishing ye shall observe a Judge, in chastening a Father: in punishment a satisfying of justice, in chastisement a testifying of love: in punishment a compensation of desert, in chastise∣ment a mitigation of favour: in punishment a principall respect had to a for∣mer offence, in chastisement to future amendment. A Judge principally regardeth the wrong done to the law, and therefore proportioneth his punishment to the quality of the offence: but a father, whom not love of law and justice, but the law of love moveth and after a sort enforceth to do what he doth for his childes good, is contented with such correction, not as he deserveth for the fault he hath committed, but that which he hopeth

will serve for his amendment: Pro magno peccato parum supplicii satis est patri. In briefe, this word Castigo, I chasten, how much soever at the first it affrighteth us, yet it affordeth us this comfortable doctrine, That God as a father inflicteth with griefe and compassion, moderateth with mercy, and di∣recteth by providence all the stroakes that are laid upon his children.

1. He inflicteth with griefe and compassion: Of 1.260 Ephraim, what shall I doe unto thee? O Judah, how shall I entreat thee? my bowels erne within mee, and my repentings roll together: and, For theg 1.261 mountaines will I take up a wee∣ping and wailing, and for the habitations of the wildernesse a lamentation, be∣cause they are burnt up, so that none can passe through them, neither can men heare the voice of the cattell, both the fowle of the heavens, and the beast are fled, they are gone.h 1.262 I will waile and howle, I will goe stripped and naked: I will make a wailing like the Dragons, and mourning as the Owles: for her wound is incurable.

2. He mitigateth with mercy his childrens payment,

• 1. In respect of time,
  • 1. Indefinitely.
  • 2. Definitely.
• 2. In respect of the grievousnesse of their stroakes.

He mitigateth in respect of time indefinitely: In a littlei 1.263 wrath I hid my face from thee, for a moment; but with everlasting kindnesse will I have mercy on thee, saith the Lord thy Redeemer. For a small moment have I forsaken thee, but with great mercy will I gather thee: and, The God of allk 1.264 grace, who hath called us into his eternall glory by Christ Jesus, after that ye have suffered a while, make you perfect, establish, strengthen, settle you. Sometimes he pre∣scribeth the definite time; as tol 1.265 Joseph for his imprisonment two yeers: to them 1.266 Jewes for their captivity seventy yeeres: ton 1.267 Nebuchadnezzar for his humiliation seven yeers: to theo 1.268 Angel of Smyrna ten dayes. And as he mitigateth their sufferings in respect of the time, so also in respect of the grievousnesse of their punishment: The Lord hathp 1.269 severely chastened mee, saith David, but he hath not given mee over unto death. God he isq 1.270 faithfull, and will not suffer his children to be tempted above their strength.

3. He directeth by his providence and fatherly wisedome all the cros∣ses that are laid upon his children to speciall ends for their good: namely, to cure their dulnesse and stupidity, abate their pride, tame their wanton flesh, exercise their patience, enflame their devotion, try their love, weane their desires from this world, and breed in them a longing for the joyes of heaven, and fruits of Paradise. Prosperity flattereth the soule, but trouble and affliction play the parts of true friends: they rightly enforme us of the insufficiency of all worldly comforts, which leave us in our extremities, and can stand us in no stead at our greatest need. And therefore S. Bernard very well resembleth them to rotten stakes, flags, and bull-rushes, which men catch at that are in perill of drowning, hoping by them to scramble out of the water: but alas, it falleth out far otherwise; these help them not at all, nor beare them above water, but are drawne downe under water with them. This most serious lesson of the vanity of earthly delights & world∣ly comforts, we reade in many Texts of Scriptures, heare in divers Ser∣mons,

see in daily spectacles of men troubled in mind at their death: yet we never thoroughly apprehend it, till Gods rod hath imprinted it in our bodies and soules: then finding by our wofull experience, that earthly feli∣city is nothing but misery masked in gaudy shewes, and that all the wealth of the world, together with all carnall delights, cannot ease a burthened conscience, nor abate any whit of our paine, we begin to distaste them all, we grow out of love with this life, and entertaine death in our most serious thoughts. Here the eye of faith, enlightened by divine revelation, seeth beyond death the celestiall Paradise, & in it a chrystalls 1.271 river of the water of life, & by it a tree of life, which beares twelve sorts of fruits: and besides these a heavenly City, shining witht 1.272 streets of gold, and foundations of pearle and precious stones, the sight wherof leaveth an unspeakable delight in the soule, which sweetneth all temporall afflictions, and stirreth up in us an unspeaka∣ble desire of those solid comforts and substantiall joyes.u 1.273 Heliogabalus was wont to set before his parasites a banquet painted on cloth, or carved in wood, or cut in stone; and whatsoever hee fed upon in truth, they had drawne before them in pictures and images: such are the joyes and delights which the Divell & the World presenteth unto us, false, shadowie, & vaine. The true are to be found no where but in heaven, where those joyes are in substance, which we have here but in shadowes:x 1.274 pure, which we have here polluted: full, which we have here empty: sincere, which wee have here mixt: perpetually flourishing, which we have here conti∣nually fading: to these substantiall, full, pure, sincere, everlasting joyes, God bring us for his Son Jesus Christ his sake. Cui, &c.

THE NURTURE OF CHILDREN. THE XLVII. SERMON.

APOC. 3.19.

As many as I love, I rebuke and chasten.

Right Honourable, &c.

THat which Pliny writeth, and experience confirmeth concerning hony-combes, that the thinner and weaker ho∣ny runs out of them at the first, but the thickest and best is pressed & squeezed out of them at the last; we find for the most part in handling Texts of holy Scripture, com∣pared by the Propheta 1.275 David to hony-combs, the easier & more vulgar observations flow out of them upon the lightest touch, but we are to presse each phrase and circumstance before we can get out the thickest hony, the choicest and most usefull doctrines of in∣spired wisedome. The more we sucke these combes, the more we may, the hony proveth the sweeter, the combe the moister; and, which is nothing lesse to be admired, the spirituall taste is no way cloyed therewith. Where∣fore with your good liking and approbation, I will presse again and againe these mellifluous combes in our Saviours lips, dropping celestiall doctrine sweeter than hony, to delight the most distempered taste, and sharper than it, to cleanse the most putrefied sore. I rebuke and chasten; there is the sharpnesse, and as it were the searching vertue of hony: As many as I love, there is the sweetnesse.

Parallel Texts of Scripture, like glasses set one against another, cast a mu∣tuall light: such is this Text, and that Deut. 8.5. Thou shalt also consider in thy heart, that as a man chasteneth his sonne, so the Lord thy God chasteneth thee: and, Job 5.17. Despise not thou the chastening of the Almighty: and, Prov. 3.11, 12. My sonne, despise not the chastening of the Lord, neither bee

weary of his correction: for whom the Lord loveth, he correcteth, even as a father doth the sonne in whom he delighteth: and, Hebr. 12.7. If yee endure chastening, God dealeth with you as with sonnes: for what sonne is he whom the father chasteneth not? As a Musician often toucheth upon the sweetest note in his song, Paven or Galliard; so doth the holy Spirit upon this: and there∣fore we ought more especially to listen to it. For,

1. It convinceth the Papists, who over-value crosses and afflictions, ac∣counting the bearing of them satisfactions for sinnes. For with a like pride, whereby they cry up their actions to be meritorious, they would improve their passions to be workes satisfactory (by satisfactory intending such as make amends unto the justice of God) wherein they as much over-reach, as they supererogate, or rather superarrogate in the former. Satis∣factions to our brethren for wrongs done unto them, by restitution, mulct or acknowledgement of our fault, with asking forgivenesse for it, we both teach and practise: but they shall never be able to satisfie us in this point, that any thing they can doe or suffer, can satisfie God. Neither can our actions satisfie his law, nor our penall sufferings his justice: none can satis∣fie for sinne, but he that was without sinne: nothing can recompence an in∣finite transgression, but an infinite submission, or to speake more properly, the submission and passion of him that was infinite. It cost more to redeem sinnes than the world is worth: and therefore they must let that alone for him, whof 1.276 trod the wine-presse alone. Before, I noted the difference between chastisement and punishment, in the one a compensation of wrong done to the person or law, is intended; in the other a testifying of love, and a care of amendment of the party chastened. Who would ever be so unreasona∣ble, as to thinke, that a few stripes given by a tender-hearted father to the childe whom he most dearly affecteth, were a satisfaction for the losse of a Diamond of great price? yet our sufferings hold not such a proportion. For what are our finite and momentary sufferings to the offence given to an infinite Majesty? Nothing can be set in the other scale against it to weigh it downe, but the manifold sufferings of an equall and infinite person, the e∣ternall Sonne of God. Neither will it help our adversaries any whit to say, that Christ satisfied for the eternall, but not for the temporall punishment of our sinnes. For this is all one as to say, that our Redeemer laid downe a talent of gold for us, yet not a brasse token: or payd many millions of pounds, yet not a piece. The Apostle said, hee gave himselfe ag 1.277 ransome for all: will they deny it to be a sufficient one? or was there any defect in his good intention? They have not rubbed their foreheads so hard, as to af∣firme any such thing. Well then, let them tell us how that man is perfect∣ly ransomed by another, who is still kept in prison till he have discharged part of his ransome himselfe. This very conceit, that they merit by their actions, or satisfie by their passions, taketh away not only all merit, but all worth from them both.

2. It instructeth the penitent: for if afflictions are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, discipline and nurture, then somewhat is to be learned by them. It is good for mee, saithh 1.278 David, that I was in trouble, that I might learne thy statutes. Blessed is he, saith Saint* 1.279 Gregory, who is chastened of the Lord, Quia eruditur ad beati∣tudinem; because he is set in the right way to blessednesse. The Greekes

say in their Proverb, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Latines answer them both in the rime & reason, Nocumenta documenta, that is, we gain wit by our losses, and the rod imprinteth learning into us. What wee learne in particular by it, I shall God willing declare at large hereafter: this lesson shall suffice for the present, That as a loving father never beateth his child without a fault, so neither doth God chasten us without a cause: our sins are the cords which furnish his whip.* 1.280 It is true that sinne is not the adaequate or onely cause for which God striketh his children, yet is it alwayes causa sine quâ non, a cause without which hee never striketh them.i 1.281 Although neither the blind man his sinne, nor his fathers were the cause why hee was borne blind more than o∣ther men, but that through the miraculous cure of his blindnesse all might see the divine power of Christ; yet certaine it is that hee and his father for their sinnes deserved it or a greater punishment. Likewise Jobs sinnes were not the cause why the arrowes of the Almighty fell thicker upon him than any other, but it was to make him a rare mirrour of patience, and convince Satan of his false slander, and to take occasion of crowning him with greater blessings in this life, and everlastingly rewarding him hereafter; yet Job de∣nies not that those calamities fell justly upon him:k 1.282 I have sinned, saith he, O Lord, what shall I doe unto thee, O thou preserver of men?

3 It comforteth all that are afflicted: there are as many arguments of comfort in it, as words of arguments. Is any man either impoverished with losses, or visited with sicknesse, or strucken with soares, or oppressed with heavie burdens, or pined with famine, or grieved with death of friends, or affrighted with terrours of conscience? let him lay this text of holy writ to his heart, and it will presently asswage his paine, and in the end, if not cure his malady, yet make it sufferable, yea and comfortable also to him. Let him thus question with himselfe: Who afflicteth me? It is answered, God, I. How proceedeth hee to afflict? After warning, and upon convicti∣on, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rebuke. What are afflictions? chastisements, and chasten. Whom doth he thus afflict? only some stubborn and obstinate sinners, or desperate cast-a-wayes? nay, but all his children, as many. Why afflicteth he? Because he loveth them. I. It is God that smiteth me, can I resist his power? must I not obey his will? Rebuke. Hee hath given me warning before, and I suffer but what I deserve:

Quae venit ex merito poena ferenda venit.

Chasten. Hee inflicteth with griefe, moderateth with love, guideth with fatherly providence what hee ordereth mee to suffer; shall I refuse nurture, and shew my selfe a bastard and no sonne? had I rather hee should leave me to my selfe, to follow my owne courses, according to the bent of my cor∣rupt nature, with a purpose to deprive mee of his glory, and dis-inherite me of his kingdome? As many. Hee disciplineth all his children, am I better than all the rest? As I love. His only motive herein is his love, and shal I take that ill which is sent to mee in love? shall I bee afraid of, and refuse love to∣kens? shall I bee grieved and dismaid because I have now more sensible ex∣perience of his care and love than ever before? To joyne all together, to make of them all a strong bulwarke against impatiency in all sorts of afflicti∣ons and tribulations: Shall wee either stubbornly refuse, or ungraciously

despise, or take unkindly after all faire meanes by us sleightened, the deser∣ved chastisement of our heavenly father, which with great moderation and greater griefe, he inflicteth upon all his deerest children in love? Can we just∣ly repine at any thing offered us upon these tearmes? is not this salve of the spirit alone of it selfe able to allay the most swelling tumour of the greatest hearts griefe? I rebuke and chasten as many as I love.

Rebuke and chasten. So doth the Translatour render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tru∣ly and answerably to the main intent of the Spirit, but not fully and agreea∣bly to the nature of the letter: wee have no one English word capable of the whole contents of the two words in the originall.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 primarily signifieth to evict or convince, to give evidence of any thing or against any person, to lay his sinnes open before him, in such sort that hee cannot but see them, and bee ashamed of them; as in these passages,l 1.283 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,m 1.284 and, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,n 1.285 and, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Faith is the evidence of things not seene; and, I will rebuke thee, and set thy sinnes in order before thy face; and, Have no fellowship with the unfruitfull workes of darknesse, but by the light of truth discover and openly rebuke them. Like∣wise 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a word much more pregnant than chasten; and, if you will have it in one word expressed, is, I nurture, or, I discipline: for the word implyeth as well instruction as correction. Now out of the nature of the phrase, which signifieth to rebuke upon conviction, or evidently convince by reproofe, and the order of the words, first rebuke, and then chasten, All Judges and Ministers of justice are lessoned to bee better instructed and in∣formed in the causes they sentence, than usually they are; to sift matters to the very bran, to weigh all circumstances together before they give judgement. For to reprove without cause deserveth reproofe, to censure without a fault deserveth censure, and to punish without conviction deserveth punishment.o 1.286 Punishing justice if it fall not upon a party legally convicted, is it selfe inju∣stice, and punishable in a Magistrate. Now that they who are in authority may not exercise injustice in stead of executing justice,

1 They must indifferently heare both parties. Philip kept an eare alwayes for the defendant:p 1.287 Demosthenes in his famous oration for Ctesiphon, put∣teth the Athenian Judges in mind of this, which he calleth the first law of equity, to heare both the plaintiffe and defendant with indifferency. For asq 1.288 Seneca saith truely, Hee that giveth a right judgement without hearing both parties, is no righteous Judge: and thereforer 1.289 Suetonius justly chargeth Claudius with injustice, for precipitating his sentence before hee had gi∣ven a full hearing to both parties, nay sometimes to either.

2 They must lay all that they heare, and what is brought on both sides, in an even ballance, and poyse them together: Res cum re, causa cum causâ, ratio cum ratione concertet; by the collision of arguments on both sides the fire of truth is struck out. Protagoras his exception was good against them, who to prove the providence of their paynim gods, brought a number painted in a Table of them that calling upon them escaped shipwracke: At picti non sunt, inquit, qui naufragio perierunt; True, saith he, but none of those who notwithstanding their prayers to them suffered shipwracke, are any where painted, neither is there any register kept of them.

3 They must maturely advise, and seriously consider of the matter before they

passe sentence. The eye unlesse it bee fixed upon the object, cannot perfect∣ly discerne it, nor distinguish it from things that are neare and like unto it. And howsoever in a cleare water we may easily perceive any thing that is in the bottome, yet if it bee troubled wee cannot: and in every Court there are many troublers of the water, the Lawyers by their wrangling, and the witnesses by their varying, the Judges by their different opinions, (to speake nothing of Angels also troubling the cleere streame of justice at cer∣taine times.)

4 The eyes of their judgement must bee free from all mists of prejudice, and clouds of affection. For as that which a man looketh upon through red or greene glasse, seemeth to bee of that colour the glasse is of, though it bee of a far different, if not a contrary: so that which wee judge out of a forestal∣led conceit, or prejudicate opinion, seemeth to answer to our opinion of it, how contrary soever it bee. The Romane souldiers, ast 1.290 Lactantius noteth, thought verily that the goddesse worshipped at Syracuse, being demanded whether shee would bee carryed by them to Rome, answered, that shee would: not that the image spake any such word, but because they were before strongly perswaded that the goddesse would give such an answere. Unlesse those that sit in judgement observe these rules, they may easily take 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a fallacy for a demonstration, and a malitious ca∣lumniation for a legall conviction. If their eyes be either dimme with pri∣vate affection, or blinded with rewards, or wink through carelesnesse, or are shut through wilfulnesse; that will fall out which S.u 1.291 Cyprian so grievously complaineth of, Injustice sitteth in the place of justice, and even in the sight of the lawes, hanging about the judgement, seat the lawes are broken: the Judge who sitteth to revenge wrongs offered, offereth that which hee should revenge, and committeth that which hee should punish (and hath his conscience coloured with sinnes of a deeper dye than the scarlet of his robes.) The Empresse wisely advised her husband, when sitting at play, and minding (as it seemes) that more than the cause before him, hee rashly pronounced sentence; Non est vita hominum ludus talorum, The sitting upon life and death is not like the playing a game at Tables, where a Table-man of wood is taken up by a blot, and throwne aside without any great losse; the life of man is of more worth than so. Though all men detested Seianus, and that most deservedly, yet when they heard him adjudged to a most cruell and infamous death by no legall pro∣ceedings or course of justice, the hate of all men recoyled backe upon the Judges, and the people began to pity that great favourite, who before was most odious: Crepat ingens Seianus, great Seianus is drawn upon an hurdle, and hee suffereth for too much abusing his Princes favour.

* 1.292—Sed quo cecidit sub crimine? quisnam Delator? quibus indiciic? quo teste probavit? &c. Nil horum: Verbosa & grandis epistola venit A Capreis. Benè habet, nil plus interrogo.—

What crime was laid to his charge? what evidence was given in against him? what witnesses were sworne? I heare of none: onely I heare of a long letter sent from the Emperour, taking his pastime at the Capreae. Hush, not

a word more. Who doth not observe in our owne Chronicles how God met to Hastings his owne measure, who the same day that the Earle Rivers, Gray, and others, in the reigne of Edward the fourth, without triall of law, were by his advice executed at Pomfret, had his head strucken off in the same manner in the Tower of London? Such as Tiberius his Judges, or Edward the fourth's, are no fit Presidents for Christian Magistrates; this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in my text will evidently convince them at Christs tribunall in the clouds, for not looking better to their evidence when they sate on the bench here below: let them therefore take judi∣cii praefidem for a president in their judgements, even God himselfe; who, as weex 1.293 reade, though the sinne of Sodome were exceeding great, and the cry of it went up to heaven, yet came downe from heaven to see whether they had done according to that cry,* 1.294 before hee rained down fire and brimstone, to burn their bodies with unnaturall fire, whose soules burned with unnatu∣rall lust.

As the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I rebuke, rebuketh the carelesnesse & rashnesse of Jud∣ges and Magistrates, in giving sentence upon the life or state of any in que∣stion before them: so the other word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I instruct by chastening, instru∣cteth fathers and mothers to performe that duty which they owe to God, and must performe to their children, viz. before them continually to re∣hearse the law of God,y 1.295 To talke of it when they are in their house, and when they walke abroad, when they lye down, and when they rise up. Above all things they must take care to season their young and tender years with pure and in∣corrupt religion, and bring them up in the feare of God: otherwise they are but halfe parents, if they have not as well a care of their soules as of their bodies; if they pamper the flesh in them, but starve the spirit; if they labour not to bee Gods instruments for their eternall, as they have beene for their temporall life. Doubtlessez 1.296 Solomon, who injoineth children to heare their fathers instruction, and not to forsake the law of their mother, because they shall be as an ornament of grace unto their head, and chaines about their necke, im∣plieth in the duty of children to receive, the duety of parents to give them such instructions and lawes. What yeares fitter to lay the ground colour of vertue and true religion,* 1.297 than those which are the more capable thereof, because as yet without any tincture at all? when better forming the mould of the heart and affections than when it is softest? and who rather to doe it than a father, whose workmanship next after God the child is? If it have a∣ny blemish or deformity of body, bee it a scar in the face, or stammering in the tongue, or wrinesse in the necke, or disproportion in any limbe, what will not a tender hearted parent doe to take away such a blemish, and rectifie such a distortion? All children are borne with worser defor∣mities in their soule than these imperfections are in their bodie, and yet how few parents take them to heart? Scarce one of an hundred attendeth up∣on Gods ordinance, and useth the meanes therein prescribed to cure the naturall blindnesse of ignorance, or to purge the dregges of con∣cupiscence in them, or to breake them of many ill customes and ha∣bites growing upon them. If children stammer out good words, or pronounce them lispingly, their fathers and mothers are offended at it, and rebuke them for it; but if they speake plainly and distinctly their

words, though they bee never so rotten and unsavoury, they make much of them for it: Verba ne Alexandrinis quidem permittenda de∣liciis, risu & osculo excipiunt. Hence it commeth to passe that they can speake ill before they can well speake, and drinke-in many vices with their mothers milke, and get such ill customes and habites, which after∣wards when, they would, they cannot leave; because, according to our true Proverbe, That will never out of the flesh which is bread in the bone. It would touch the quickest veines in the heart of a Christian Parent, to heare what a grievous complaint divers children made against their fathers & mothers ina 1.298 S. Cyprian his dayes. Alas, what have we done that wee are thus pitiful∣ly tormented? The negligence, or treachery, or misguided zeale of our parents hath brought all this misery upon us; wee perish through others default; our fa∣thers and mothers have proved our murderers; they that gave us our naturall life bereaved us of a better, by depriving us of the wholesome nourishment of the Word, and giving us a scorpion in stead of fish; they plunged us in the mire of all sensuall pleasures, when they should have dipped us in the sacred Laver of regeneration; they kept us from God our Father, and the Church our Mother.

But I will not longer insist upon this observation, because (as I conceive) the Spirit useth this speech not so much to set an edge upon our religious care & diligence, as give a backe to our patience; only I propose Monica the mo∣ther of S. Austin as a pattern to all parents:b 1.299 Shee endured, saith hee, grea∣ter sorrow, and was longer in travell for my second birth than my first, and much more rejoiced at it; shee continued her fervent prayers day and night, with sighes of griefe and teares of love, for my conversion. Sometimes shee sought to winne mee by sweet allurements, sometimes by sharpe threats, sometimes by force of argument, sometimes by vehemency of passion; she dealt with many learned Bishops to conferre with me, to convince me of my errors, whereof one sent her away with this comfort;* 1.300 Fieri non potest ut filius tantarum lachrymarum pereat; It is not possible that a child should miscarry, for whom the mother hath taken so much thought, and shed so many teares. This care of planting religion in the hearts of children, as ground new broken up, and watering the roots of grace in them by frequent admo∣nitons and instructions, is assigned for the chiefe cause of those extraordina∣ry blessings which God bestowed upon Abraham: for so wee read,c 1.301 Shall I hide from Abraham the things that I doe, seeing he shall be a mighty nation, and all the nations of the earth shall bee blessed in him? for I know him, that hee will command his sonnes, and his houshold after him, that they shall keepe the way of the Lord, to doe justice and judge∣ment, that the Lord may bring upon Abraham that which hee hath spoken of him.

Now because such is the wantonnesse and stubbornnesse of most chil∣dren, that they cannot be taught any thing without fear of the rod, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is in some sort appropriated to gentle corrections, such as are used by Masters and Fathers in the nurturing and teaching their scholars and chil∣dren. Wherein God taketh a cleane contrary course to the custome of most earthly parents: for they commonly beat those children whom they affect not, and lay stripes upon them often without cause or mercy; but they are

most indulgent unto, cocker up, and never leave embracing and kissing their darlings: God contrariwise scourgeth that childe most, whom he most delighteth in. Why? taketh hee any pleasure to see his dearest childrens eyes swolne with weeping, their cheekes blubbered with teares, their flesh torne with rods? Surely no: for they that are in such a plight, are rather ruefull spectacles of misery, than amiable objects of love: how then doth he that in love, which he loveth not to doe? Is not that elegant speech of Saint Austine a riddle, Castigat quos amat, non tamen amat Castigare; Hee chasteneth whom he loves, yet he loves not to chasten? None at all: for a Surgeon launceth the flesh of his dearest friend or brother in love, yet he taketh no pleasure in launcing, nor would doe it at all, but to prevent the festring of the sore.

The best answer to the former objection will be, to assigne the reasons why God in justice and in love cannot oftentimes withhold his rod from his dearest children. To speake nothing of the reliques of originall sin in us after Baptisme, which like cindars are still apt to set on fire Gods wrath, and like an aguish matter left after a fit, still cause new paroxysmes of Gods judgements: ease it selfe and rest casteth us into a dead sleep of security, which we are never thoroughly awaked of, till God smite us on the side, as thed 1.302 Angel did Peter. Prosperity, and a sequence of temporall blessings, like fatnesse in the soyle, breed in the mind a kind of ranknesse, which the sorrowes of afflictions eate out. Moreover, worldly pleasures distemper the taste of the soule, so that it cannot rellish wholsome food; which evill is cured by drinking deep in the cup of teares. Neither seemeth it to stand with the justice of God, that they who are to triumph in heaven, should performe no worthy service in his battels upon the earth. It is too great ambition for any Christian to desire two heavens; and to attaine greater happinesse than our Lord and King, who tooke his crosse in his way to his Kingdome, and was crowned with thornes before hee was crowned with glory.e 1.303 Lactantius rightly observeth, Bonis brevibus mala aeterna, & ma∣lis brevibus bona aeterna succedunt: that we are put to our choice, either to passe from momentary pleasures to everlasting paines, or to passe from momentary paines to everlasting pleasures; either to forgoe transitory de∣lights for eternall joyes, or to buy the pleasures of sinne for a season at the deare rate of everlasting torments. Were there no necessity of justice, that they who are to receive a superexcellent weight of glory, should beare hea∣vie crosses in this life; nor congruity of reason, that they who are to be sa∣tisfied with celestiall dainties, should fast here, and taste of bitter sorrowes, that they might better rellish their future banquet: yet it were an indeco∣rum at least, that the Captaine should beare all the brunt, and endure all the hardnesse, and the common souldier endure nothing; that the head should be crowned with thornes, and the members softly arrayed; that the head should be spit upon, and the members have sweet oyntments poured on them. Wherefore Saint Paul teacheth us, that all whom God fore-knew, he predestinated to be made conformable to thef 1.304 image of his Sonne, who was so disfigured with buffets, stripes, blowes, and wounds, that the Pro∣phet saith, he had nog 1.305 forme in him. What himselfe spake of the children of Zebedee, appertaines to us all, Ye shallh 1.306 drink of my cup, and be baptized with

the baptisme wherewith I am baptized withall. By baptisme he meaneth not to be dipped only in the waters of Marah, but to be plunged in them over head and eares, as the ancient manner of baptisme was. He who was nailed to the Crosse for us, will have us take up ouri 1.307 crosse and follow him. He that endured so much to shew his love to us, will have us in some sort to answer him in love: which as it is a passion, so it is tryed rather by passions than by actions; in which respect we must not only doe, but suffer for his sake, that our love may be compleat both in parts and degrees. To you it isk 1.308 gi∣ven, saith Saint Paul, not only to beleeve in him, but to suffer for his sake. For hel 1.309 suffered for us, giving us an example. Should he have suffered all for us, and as he tooke away all sinne, so all suffering from us, carrying away all crosses and tribulations with him; patience should not have had her worke among other divine vertues and graces, and thereby our crowne of glory should have wanted one most faire and rich jewell. Wherefore God, who is all goodnesse, desirous to make us partakers of all the goodnesse which our nature is capable of, by the misery of his distressed members giveth matter for our charity and compassion, by our continuall temptations mat∣ter for faith, by conflicts with heretickes and persecuters matter for con∣stancy, by the dangers of this life matter for wisedome, by our manifold infirmities and frailties matter for humility, by chastenings and afflictions matter for patience to worke upon.

Whether for these, or any better reasons, best knowne to himselfe, it is that our heavenly Father holdeth a heavie hand sometimes over his dearest children, certaine it is, that few or none of them escape his stroake: he cha∣steneth as many as hee loveth; or, as wee reade Hebr. 12.6. hee scourgeth every sonne whom hee receiveth: therefore all thatn 1.310 will live godly in Christ Jesus must suffer affliction. Afflictions are in our way to heaven: for wee must through manyo 1.311 afflictions enter into the Kingdome of God. Before wee sing the song of Moses and the servants of God, we are to swimme through a sea of burning glasse: the sea is this present life, swelling with pride, wan with envie, boyling with wrath, deep with fraud and malice, foming with luxuriousnesse, ebbing and flowing with inconstancy; which is here said to be ofp 1.312 glasse, to signifie the brittle nature thereof; and burning, to represent the furnace of adversity, wherein the godly are still tryed and purified in this world. And that we may not thinke, that God his rod is for those on∣ly who are habes in Christ Jesus, let us set before us David and Jeremy: the former a man after Gods owne heart; the latter a Prophet sanctified from his mothers wombe: the former laid his heart a soaking in the brine of afflicti∣ons: Everyq 1.313 night (saith hee) wash I my bed, and water my couch with my teares: and,r 1.314 I have eaten ashes for bread, and teares have been my drinke day and night. The other cryeth out in the bitternesse of his soule, I am the man that have seen* 1.315 affliction in the rod of his indignation. Hee hath bent his bow, and made mee a marke for his arrowes, and hath filled mee with bitter∣nesse, and made mee drunke with wormwood. Verily Job sipped not of the cup of trembling, but tooke such a deep draught, that it bereft him in a man∣ner of all sense, and put him so far besides himselfe, that he curseth the very day of his birth, and would have it razed out of the calendar:s 1.316 Let that day be darkned, let the shadow of death obscure it, let it not be joyned to the dayes of the

yeer, nor let it come within the count of the moneths: why dyed I not in my birth? why dyed I not when I came out of the wombe? Yee heare the loud cryes of Gods children, whereby yee perceive they feele oftentimes the smart of their Fathers rod, and are sore beat by him.

* 1.3171. Is it so? doth God chasten every sonne whom he receiveth? nay in whom he delighteth, not sparing his only beloved sonne, with whom he was ever well pleased? why then should we looke to be priviledged and exemp∣ted from the orders of Christs schoole? How nice and tenderly have wee been brought up, that we cannot endure the sight of our heavenly Fathers rod? We sticke to sip of that cup which was Davids diet-drinke; and Jere∣my and Job tooke it all off: are we better than these holy men? nay are we too good to pledge our Saviour in the cup of his passion? Doe we breathe out some sighes in our crosses? hee sighed out his last breath in torments upon the crosse: Nos suspiramus in cruciatibus, ille expiravit in cruce. Doe our troubles and vexations draw some watery teares from our eyes? his drew from him teares of bloud, yea clotted bloud from all parts of his body. Doth the burthen of our sinnes presse our soules? the burthen of the sinnes of the whole world lay upon him. Are wee pricked with cares? hee was crowned with thorns. Are we cruciated? he was crucified. Tacitus reporteth, that though the amber ring among the Romans were before of no value, yet after the Emperour began to weare it, it became to be in great esteem: so (mee thinkes) sith our Lord and Saviour both bore his crosse, and was borne upon it, we should make better reckoning of crosses; and it should be coun∣ted an honour for every Christian to take up his crosse and follow him.

2. Againe, doth God chasten as many as he loveth; and consequently, loveth them not at all whom he never chasteneth? how far then are most of us besides the matter in our judgement, and opinion of these things? If we see a man flourish in prosperity, we commonly say such a man is belo∣ved of God; for he thriveth in the world, and all things prosper with him: but if on the sudden all the fruits of his labours are blasted with some sharp wind of adversity, if wee see him never without some griefe or other, some crosse or other, we alter our opinion, and suppose him to be some wretch, whom God plagueth for his sinnes. If the Viper be upon Pauls hand, hee is presently at 1.318 murderer, whom vengeance would not suffer to live: whereas the verdict and sentence of the Holy Ghost, whereto our judgements should absolutely submit, is farre otherwise. Loe, these are the wicked, who have theiru 1.319 portion in this life, the rod of God is not upon them: they grow in wealth, and their seed is established in their sight. They come in no* 1.320 trouble like other folke, neither are they plagued like other men. Their eyes stand out with fatnesse, and they have more than heart can wish. Thou hast plantedx 1.321 them, and they have taken root, and bring forth fruit.

I speake not this to detract from the bounty of our gracious God, who hath the blessings of this life and the life to come in store for his children, and he bestoweth them upon them, when he seeth it good for them; but to lessen somewhat our great opinion of them, and put us in a better conceit of afflictions, which are surer arguments of Gods love than the other. Had the Apostle said, We must through many pleasures enter into the Kingdome of Heaven, it is to be thought Heaven would have been full by this time: but

he saith not so, but the direct contrary; We must through manyy 1.322 afflictions enter into it. Wherefore, as passengers that have been told that their way lyeth over a steep hill, or downe a craggy rocke, or through a morish fen, or dirty vale, if they suddenly fall into some pleasant meddow enameled with beautifull flowers, or a goodly corne field, or a faire champian coun∣try, looke about them, and, bethinking themselves where they are, say,

Surely we are out of the way, we see no hills, nor rockes, nor fens, nor deep clay: this is too good to be the right way.

So in the course of our life, which is a pilgrimage upon earth, when we passe through fields of corne, or gar∣dens of flowers, and enjoy all worldly pleasures and contentments, let us cast with our selves:

Surely this is not the way the Scripture directeth us unto, here are not the tribulations we are to passe through, we see no foot∣steps of Gods Saints here, but only the print of Dives feet; somewhere we have mist our way, let us search and find out where and when we tur∣ned out of it.

This anxiety of mind, this carefull circumspection, this que∣stioning our selves, and suspecting our owne wayes, will bring us into the right way: for by thus afflicting our selves in prosperity, we shall make it the way to Heaven. As the Passeover was to be eaten with sowre herbes, so let us sawce all our worldly comforts with these sharp and sowre meditati∣ons, that we surfeit not of them.

We find no grievous crime laid to Dives his charge, only this is father Abrahams memento to him: Sonne, remember thou receivedst thy pleasure in this life. Continuallz 1.323 prosperity and worldly pleasures are like lusci∣ous fruit, more sweet than wholsome: they distemper the spirituall taste, they breed noxious humours in the body, and dangerous maladies in the soule. And if they end not in sorrow, we are the more to sorrow for them, according to that sweet speech of Saint* 1.324 Austine: The joyes and delights, or rather the toyes and vanities of this life, are by so much the lesse to be be∣wailed, by how much more we bewaile; and by so much the more to be bewai∣led, by how much the lesse we bewaile them, and for them. On the contrary, afflictions are usually tokens of Gods love, badges of his servants, argu∣ments of his care, remedies against most dangerous evills, and occasions of excellent vertues: and as the other have a sweet taste at the first, but are bitter afterwards; so these are bitter at the first, but sweet at the last. For in the end they bring the quiet fruit ofa 1.325 righteousnesse to them thot are ex∣ercised thereby.b 1.326 Yee shall mourne, saith Christ to his Disciples, but the world shall rejoyce; but be of good comfort, your sorrow shall be turned into joy.

What then? are we professedly to pray for afflictions? No, God requi∣reth no such thing; but only that we patiently endure them. May we not enjoy the blessings of this life? We may, but not over-joy in them. What Christ speaketh of riches, may be said of the rest: If honours, if promoti∣ons, if all sorts of worldly comforts abound to us, let us not set our hearts on them: let us neither accept the greatest preferments with his curse, nor repine at the greatest afflictions with his love. As Fabritius told Pyrrhus, who one day tempted him with gold, and the next day sought to terrefie him with an Elephant, which before he had never seen; Yesterday I was no whit moved with your gold, nor to day with your beast: So let neither abun¦dance

transport us, nor wants dismay us: neither prosperity exalt us, nor ad∣versity deject us; but both incite us to blesse God: In prosperity to praise his bounty, and in adversity his justice; and in both, his provident care over us.

And the Lord of his infinite mercy informe us by his Word of the true estimate of the things of this life, that we neither over-value earthly blessings, nor under-value crosses and afflictions: that we be neither lifted up with the one, nor depressed with the other; but alwayes even ballanced with his love. And because the bitter cup of trembling cannot passe, but first or last we must all drinke it, let us beseech him to sweeten it unto us, and strengthen us with cordialls of comfort, that we faint not under his rod, but endure with patience what he inflicteth in love, and over∣come with courage what he suffered for love, that following his obedience, and bearing his crosse, we may enter his Kingdome, and weare his Crowne. Cui, &c.

THE LOT OF THE GODLY. THE XLVIII. SERMON.

APOC. 3.19.

As many as I love, I rebuke and chasten.

Right Honourable, &c.

I Have discovered unto you in the opening of this Text foure springs of the rivers of Paradise, for the comfort and refreshing of all that are heavie laden, and wearied in their travell to the celestiall Canaan, and often scor∣ched with the heat of heart-burning sorrowes and griefe:

• The first arising from the authour of afflictions.
• The second from the nature of afflictions.
• The third from the subject of afflictions.
• The fourth from the end of afflictions.

• 1. God sendeth afflictions, I.
• 2. Afflictions are chastenings, chasten.
• 3. Chastenings are the lot of all his children, as many.
• 4. All his children thus chastened are beloved, as I love.

1. God hath a hand in the scourging his children, I. Let us therefore

• 1. Submit under his mighty hand in patience.
• 2. Lay our hand on our mouth in silence.
• 3. Lift up our hands to him, and in prayer turne to him that smiteth us.

2. All our sufferings are chastenings of our heavenly Father for our a∣mendment. Let us therefore

• 1. Be instructed by them.
• 2. Take comfort in them.
• 3. Be thankfull for them.

3. Chastenings are the lot of all Gods children: therefore let

• 1. None repine at them,
• 2. All looke and prepare for them.

4. God striketh his children not in anger, but in love: therefore let us

• 1. Seeke to be of the number of his children,
• 2. Embrace his love,
• 3. In like manner chasten those whom we love.

The water of the two former springs we have tasted heretofore; let us now draw out of the third, which is so great and spacious that all Gods children may bathe in it together.

As many. God scourgeth every sonne whom he receiveth, not exemp∣ting his best beloved and only begotten Sonne. For the* 1.327 chastisement of our peace was laid upon him; he was chastened for our sinnes, but wee for our amendment. In every part of Gods floore there is some chaffe, afflicti∣on is the fanne to cleanse it: in all the gold of the Sanctuary there is some drosse, affliction is the fire that purgeth it: in all the branches of the true Vine there are some superfluous stems, affliction is the pruning knife to cut them off: in all the members of the mysticall body there are some peccant humours, affliction is the pill to purge them. We are all too greedy of the sweet milke of worldly pleasures, therefore God weaneth us from them by annointing the teat with wormwood. When the Angel in thea 1.328 Apo∣calypse had recorded all the troubles, and calamities, and miseries that should fall in the last times, he closeth up all with this epiphonema, Here is the patience of the Saints: as if the Saints were to beare them all, who certainly beare the greater part. For besides common evills, in which most men (if not all) have their part, though usually Benjamins portion is the greatest, I meane, losse of goods, decease of friends, captivity, banish∣ment, imprisonment, sicknesse, and death; there are many heavie crosses laid upon the Saints of God, which the children of the world never see, and much lesse feele the weight of them. Many have written learnedly of the divers sorts and formes of materiall crosses, wherewith the bodies of Gods children have been tortured by persecuting Tyrants; but none yet hath, or (as I am perswaded) can describe the spirituall crosses, where∣with many of them have been, and are daily martyred in minde. I will set five before you, and let every one adde his owne particular crosse unto them: they are

• 1. Derision.
• 2. Indignation.
• 3. Compassion.
• 4. Spirituall desertions.
• 5. Godly sorrow.

1. Derision: for as Ismael derided Isaac, and as Michol scoffed at David, so they that areb 1.329 borne of the flesh, mocke at them that are borne of the spirit; and this scorne and derision so grievously afflicted many of Gods children, that it is called in Scripturec 1.330 persecution, and a great triall. Others had triall of cruell mockings; and as he that was borne of the flesh persecuted him that was borne of the spirit, so it is now.

2. Indignation at the prosperity of the wicked, which was a great eye∣sore,

as wee heard before, tod 1.331 Job,e 1.332 David, andf 1.333 Jeremy.

3 Compassion for the miseries of Gods chosen, 2 Cor. 11.28, 29.

4 The state of spirituall desertion, when God seemeth for a time to with∣draw the comforts of the Spirit from them, Psal. 22.1, 2.

5 Godly sorrow, when they are cast downe to the ground with the weight of their sinne, and have a quicke sense and feeling of the displeasure of their heavenly Father. The three former scourges draw many teares from their eyes; but the two latter life-blood from their hearts: and if God stay∣ed not his hand, and in the depth of their sorrowes refreshed them with comforts, they could not but be swallowed up in the gulfe of despaire. For the more a man feareth God, and is sensible of his love, the more tender hee is to beare his wrath; and the tenderer hee is, the arrowes of God pierce deeper, and sticke faster in the soule, which none can plucke out but hee that shot them.

g 1.334—Qui vulnera fecit Solus Achilleo tollere more potest.

The reprobate, as Calvin rightly observeth, though God lay often upon them many heavie stroakes, yet because they weigh not the cause, nor are pricked in heart for their sinnes, by their carelesnesse gather hardnesse; and because they murmure and kicke against God, and make an uproare against his proceedings, their rage transporteth them into madnesse, and their mad∣nesse breeds in them an insensible stupidity: but the faithfull being admoni∣shed by God his correction, presently descend into the consideration of their owne sinnes, and being stricken with griefe and horrour, flye to him by humble prayer for pardon; and unlesse God in mercy should asswage these sorrowes, wherewith their soules are heavie unto death, they would buckle under so great a burden, and languish in despaire. The manner of theh 1.335 Psilli (which are a kinde of people of that temper and constitution that no venome will hurt them) is, that if they suspect any childe to be none of their owne, they set an adder upon it to sting it; and if it cry and the flesh swell, they cast it away for spurious: but if it never quatch nor be the worse after it, they account it their owne, and make very much of it. In like man∣ner Almighty God tyres his children by enduring crosses and afflictions: he suffereth the old Serpent to sting them, and bring troubles and sorrowes upon them; and if they patiently endure them and make good use of them, hee offereth himselfe unto them as to children, and will make them heires of his kingdome: but if they roare, and cry, and storme, and fret, and can no wayes abide the paine, hee accounteth them fori 1.336 bastards and no chil∣dren. God commanded the Altar, and Table, and Candlestickes, and ves∣sels, and instruments in the Sanctuary to bee made of pure and beaten gold: and accordingly all they that hope or desire to bee made vessels of honour and golden instruments of Gods glory, must make account to bee tryed in Gods furnace, and beat with his hammer. Wee may not looke to finde God in the pleasant gardens of Egypt, whom Moses found in the thorny bush. The Spouse in the Canticles met not with him whom her soule loved in the day of prosperity, but in the night of adversity.

None ought to bee extraordinarily affected in ordinary accidents, nor im∣propriate

to himselfe the common afflictions of all Gods children. The Po∣et said truely,

Solamen miseris socios habuisse doloris.

Therefore Socrates professed that hee was the more willing to drinke off his fatall potion prepared by the State, because after his death hee should meet with Palamedes, whose lot it was to bee unjustly condemned, as hee was. If there bee any vertue in this drugge, any comfort in the society of suffe∣rers, if griefe bee diminished by dividing it among many, wee have as many partners in our afflictions as God hath children in the world: wee beare not alone Christs whole crosse, as Simon Cyreneus once did; all the Saints of God beare a part with us. May wee not in this respect take great comfort in affliction, that by them we are made free of Christs school, and partakers of the nurture & discipline of all Gods children, and in it every day more and more conformed to the image of our Saviour? which the more it was defa∣ced, the more fair and beautifull it maketh us; the more pitifull it was to be∣hold, the more powerfull to move compassion, and purchase to us freedome from all misery and woe. The stretching of his joints added to our stature, and the blacknesse and wannesse of his stripes proved the beauty of our soules: the wider his wounds were torne, the more anguish ran out of our sores; the more blood hee shed out of his heart, the more hee powred in∣to our veines, and the abundance of his teares was the overflowing of our waters of comfort. Therefore the Spouse of Christ contemplating the i∣mage of her husband, by so much the more amiable, by how much the more disfigured for her sake, blusheth not to proclaime her selfe blacke;k 1.337 I am blacke, O ye daughters of Jerusalem. Because it was the colour of her hus∣band, shee taketh a glory in bearing his shame; a holy pride in resembling the colours of his stripes: Nigredo est, sed sponsi similitudo est; seeme it a deformity, yet it is a conformity to her husband Christ Jesus.

Yea, but Cardinalll 1.338 Bellarmine laboureth to wrest out of our hands the strong weapons wee finde in my text against impatiency, and repining at af∣flictions: for hee maketh temporall felicity an inseparable note of true be∣leevers, and consequently temporall infelicity, and outward calamities the markes of heretickes and reprobates, living and dying without the Church, as being aliens from the Commonwealth of Israel. If this were so, all the balme of Gilead would not cure the wounds and sores of Christs afflicted members: if to losses, disgraces, banishment, imprisonment, and all outward evils which they often endure, you adde the note of a reprobate, and a fearefull expectation of everlasting paines to succeed these which put their patience daily to the test; how can they but condemne their eyes to everla∣sting teares, who have no hope of a better life hereafter, and are here made a spectacle to the world, and Angels, and men, who are killed all the day long, and therefore dye daily?

But bee of good comfort all yee who sigh and groane under the burden of your afflictions, or weight of your crosses: he who excludeth you out of the true Church by reason of your manifold afflictions in this life, exclu∣deth with you the holy Prophets and men of God, before Christs com∣ming, and since;m 1.339 Who were tryed with mockings, and scourgings; yea more∣over

with bonds and imprisonment, were stoned, were hewen asunder, were slain with the sword, wandered up and downe in sheepes skins, and goats skinnes, destitute, afflicted, and tormented, of whom the world was not worthy. Hee ex∣cludeth the glorious company of the Apostles, and noble army of Martyrs, and Christ himselfe from the true Church. All the Jesuiticall sleights which this cunning Sophister useth, cannot avoid the evident absurdity lighting upon his erroneous assertion, unlesse hee can impeach the sacred records; where wee finde the Church butchered in Abel, floating in the Arke, go∣ing on pilgrimage in the dayes of the Patriarchs, taken captive in Egypt, af∣ter wandering in the wildernesse, flying to save her life, and hiding her selfe in the time of idolatrous Kings: and after Christs comming into the flesh cruelly persecuted, first by Heathen, after by Arrian and hereticall Empe∣rours, and last of all by Antichrist and his adherents. Yee see by this Epi∣tomy of her story the reason of her complaints,n 1.340 Regard mee not be∣cause I am blacke, for the sunne hath looked upon mee, the sonnes of my mother were angry against mee.o 1.341 The watchmen that went about the City found me, they smote mee, and wounded mee, and tooke away my vaile from me. Stay me with flaggons, and comfort me with apples, for I am sick for love. Hereby also you may give a fit motto to those emblemes in holy Scripture, A lilly a∣mong thornes, A dove whose note is mourning, A vine spoyled by little foxes, and partly rooted out by the wild bore of the forrest, A woman great with childe, and a fiery dragon pursuing her. According to which patternes Saint Jerome frameth his,p 1.342 A bush burning, yet not consuming; and as fitly Saint Grego∣ry draweth her with Christs crosse in her hand, with her challenge there un∣to, Ecclesia haeres crucis, The Church is an inheretrix of the crosse. And it ap∣peareth by all records hitherto that she hath possessed it; and if wee examine the matter well, wee shall finde that Christ had nothing else to leave her at his death. For goods and lands upon earth hee never had;q 1.343 The foxes, saith hee, have holes, and the birds nests, but the sonne of man hath not where to lay his head. His soule hee bequeathed to his father, his body was begged by Joseph of Arimathea, his garments the souldiers tooke for their fee, and cast lots upon his vestments: onely the crosse, together with the nailes, and gall and vinegar bestowed upon him at his death, hee left her as a Heriot. For these, withall the appurtenances, scourges, cryes, sighes, groanes, stripes, and wounds, hee bequeathed to her by his life time, in those words,r 1.344 In the world yee shall have troubles, they shall persecute you in their Synagogues, and scourge you, and yee shall bee hated of all men for my names sake; insomuch that they that kill you, shall thinke they doe God good service. Yee shall weepe and mourne, but the world shall rejoice. Upon which wordss 1.345 Tertullian in∣ferreth, God hath disposed of joyes and sorrowes by turnes; let us mourne when worldlings rejoice, that when they mourne wee may rejoice. Thou art too dain∣ty and choice, O Christian, if besides the joyes of heaven laid up for thee, thou lookest for a liberall portion of delights and pleasures in this world; nay thou art too foolish if thou countest there is any true pleasure in such things wherein they place their happinesse. I need not presse many texts of Scripture which yeeld this sharp juice: as,t 1.346 Many are the troubles of the righteous:u 1.347 All that

will live godly in Christ Jesus must suffer persecution:* 1.348 Judgment begins at the house of God; this verse alone which I now handle is sufficient to cleare Christs afflicted members from all note of heresie, and imputation of re∣probates. For if afflictions are chastisements of Gods children, and tokens of his love (I rebuke and chasten as many as I love) then are they not ne∣cessarily judgements for sinne, messengers of wrath, much lesse proper markes of heretickes and reprobates. The kingdome of heaven is not neces∣sarily annexed to earthly crownes, nor is eternall glory any way an appen∣dant to worldly pompe. To conclude, affluence of temporall blessings is no note of the true, because store of afflictions is no note of the false Church. Which truth is so apparent, that many Papists of note have ex∣presly delivered it in their annotations upon holy Scripture; asu 1.349 Stapleton, the Rhemists, andx 1.350 Maldonate: God causeth his Sunne to rise upon the just and upon the unjust; whence (saith the Jesuite) it is evident that the prosperity of men or nations is no certaine signe or argument of the truth or purity of reli∣gion which they professe. Howbeit as Praxiteles drew Venus after the pi∣cture of Cratina his Mistresse, and all the Painters of Thebes after the simi∣litude of Phryne a beautifull strumpet: so Bellarmine being to paint and limme Christs Spouse, took his notes from his own Mistresse, the Romane Phryne, the whore of Babylon, and mother of fornications. Looke upon the picture of that strumpet drawne to the life by Saint John (Apoc. 17.) and let your eyes bee Judges. I saw (saith hee) a woman sit upon a scarlet colou∣red beast (vers. 3.) full of names of blasphemy, having seven heads and ten hornes (vers. 4.) And the woman was arrayed in purple, and scarlet colour, and decked with gold, and pretious stones, and pearles, (what is this but Bel∣larmine his note of temporall felicity?) having a golden cup in her hand full of abominations; of which it seemeth the Cardinall dranke deepe, when he tooke the pencill in his hand to pourtray the true Church, else hee could not be so out in his draught, nor so utterly forget not only what others, but himselfe also had formerly set downe in this point. For in his solution of an objection of Martin Luther, who stood in the opposite extreme, affirming afflictions to bee an inseparable note of the Church, hee confesseth freely that the Church in the beginning and in the end was in great straights: and for this purpose, to shew that persecutions though they eclipse the glory of the Church, yet can never utterly extinguish it, hee alledges such re∣markable passages out of the ancient Fathers as these:y 1.351 Persecution is but the pruning of Christs vine: and,z 1.352 the blood of Martyrs is as seed: and,* 1.353 the graines that fall one by one and dye in the earth, rise up againe in great num∣bers. If the Church runne into superfluous stemmes without the pruning knife of afflictions: if the blood of martyrs turneth into seed to generate new Martyrs: if the Church in her nonage had many sore conflicts, and shall have greater in her old age; certainly abundance, ease, pleasure, and glory, which make up temporall felicity, are no notes of her: fora 1.354 Notae debem esse inseparabiles, the notes of any thing cannot bee severed from it, as him∣selfe affirmeth. By this I hope yee all perceive a great difference betweene the true lineaments of Christ his Spouse, and Bellarmine his counterfeit draught; betweene the Queene of Solomon all glorious within, and the whore of Babylon all pompous without; betweene the manicles

and fetters of the one, and the bracelets and chaines of the other; between the cup of affliction in her hand, and the cup of abominations in the hand of this; and yee are perswaded that of all outward markes, next to her speech, the language of Canaan, and her diet the blessed Sacrament, the surest are some scars and cuts, together with the print of stripes upon her otherwayes most faire and unspotted body.

Yet because the law condemneth no man before hee hath beene heard, though perhaps hee hath nothing, or as good as nothing to say for himselfe, I will propose unto you his allegations, which are principally the examples of Abraham, Moses, David, Ezekiah, and Josias; and by these hee will bee tried, whether temporall happinesse bee not a note of true professours. To which instances I answer in generall, that if these men had beene cho∣sen out of God, upon whom hee will shew the riches of his goodnesse in the blessings of this life, yet their speciall priviledges were not to come into the account of common favours, nor their particular examples to make ge∣nerall rules. The inward estate and life of the Church more dependeth up∣on the outward happinesse of Princes, than the fortunes of private men; neither can wee judge of a Play by one Scene, nor of the happinesse of a mans life by one act, or more, but the whole current thereof. But what if these Worthies of the world, whom he singleth out for paragons of hap∣pinesse, had no temporall felicity at all? or none in comparison with their troubles and adversitie? or at least in comparison with the prosperity of the heathen Emperors, and persecuting Tyrants, whose dominions were far larger, estate securer, victories incomparably greater? Vouchsafe you a looke to his particulars.

First, hee bringeth in Abraham as an example of the temporall felicity of true professors, whom the Scripture rather proposeth as a patterne of pa∣tience, and a spectacle of manifold adversity: a pilgrim wandring from his owne countrey, afflicted with famine in Egypt, forced to forgoe his wife, and deny her to save his life, without any issue by her till his old age, and when God gave him a sonne commanded to slay him with his owne hands. Yet may it bee pleaded for Bellarmine that Abraham got a notable victo∣ry, and wan the field of Kedarlaomer and other Kings, and rescued his bro∣ther Lot. Admit this, but withall let it bee noted that in the selfe same story Lot was taken prisoner by Kedarlaomer, and consequently that victory in warre is no certaine argument of the truth of religion. Howsoever, will they conclude it to be summer by the flight of one swallow? or account it a faire day wherein the sun once sheweth himselfe?

I need not speake of Moses, in whom hee secondly instanceth, the Scrip∣ture is plaine,b 1.355 That he chose rather to suffer affliction with the children of God, than to enjoy the pleasures of sin for a season. Who can be ignorant, except peradventure some Lay Papist prohibited to read the sacred Scriptures, how Moses was exposed by his parents, put in an Ark of bulrushes into the river, saved from drowning by Pharaohs daughter? how he fled to save his life, & kept close forty yeers in the land of Madian? And after he had led the chil∣dren of Israel through infinite difficulties & dangers, notwithout many mur∣murings and conspiracies against his person, when hee came to the very borders of Canaan was forbid to enter in, and commanded by God himselfe

to dye upon Mount Nebo. What shall I speake of David and the rest? did not forraine warres, and home-bred seditions, the conspiracy of his owne sonne Absolom against him, together with infinite other troubles, griefes and cares, constraine him oftentimes to mingle his drinke with his teares, and the songs of Sion with his sighes? Was he a mirrour of temporall hap∣pinesse, who complaineth in the bitternesse of his soule; I am weary of my groaning, every night wash I my bed and water my couch with my teares: my beauty is gone for very trouble, and worne away because of all my enemies. I am a worme and no man, the very scorne of men, and out-cast of the people. One depth of sorrow calleth upon another, all thy waves & stormes have gone over mee? As for Hezekiah, it cannot be denied that God richly rewarded his zeale, and crowned the calendar of his life with many festivals; yet Saint Bernards observation was verified in him, that no man ever had such a pro∣sperous course, but that he received a rub before his death: Fieri non potest ut in hoc seculo quisquam non gustet angustias. For in his time Sennacharib besieged Jerusalem, and put the good King in feare of his crowne and life: and after his miraculous delivery from that danger, he fell into a worse. For he was smitten with a dangerous disease, thought to bee the plague: c 1.356the Text saith, he was sicke unto death; and in the bitternesse of his paine, and feare of present death, he cryeth out, * 1.357Behold, for felicity I had bitter griefe and misery. But most of all is the Cardinall out in his last instance of Josi∣ah, of whom after the commendation of his zeale in reformation of Religi∣on, and taking away all abominations out of Israel and Judah, we reade lit∣tle, but that fighting with Pharaoh Neco he was slaine at Megiddo, and all Judah and Jerusalem mourned for him, and the Prophet Jeremy, and all singing men and singing women bewailed his death in their lamentations to this day.

Yee see how unhappy this great Advocate of Rome is in his instances of temporall happinesse; yet had they been all happy whom he nameth, and drunke their fill of the rivers of pleasure, and never tasted the waters of Marah, what are they to that greatd 1.358 multitude which no man can number, of all nations, and kinreds, and people, that stood before the Throne and the Lambe, arrayed with long white robes, having palmes in their hands? concerning whom when one of the Elders asked, what are these, and whence came they? and Saint John answered, Lord, thou knowest: the Elder reply∣eth, saying: These are they that came out of great tribulation, and have wa∣shed their robes, and made them white in the bloud of the Lambe: therefore are they in the presence of the Throne of God, and serve him day and night in his Temple, and he that fitteth on the Throne will dwell among them.

I will conclude this point with that grave determination of S.e 1.359 Austine: It pleased divine providence to prepare hereafter good things for the righte∣ous, wherein the wicked shall not partake with them; and evills for the wicked, wherewith the righteous shall never bee troubled: but as for these temporall good things and evill, hee would have them in some sort common to both; that neither the blessings of this life should be too greedily desired, in which wicked

men have a share, neither crosses and afflictions too fearfully avoided, which we see fall often to the lot of the righteous. In summe, neither prosperity, nor adversity, nor affluence of earthly blessings, nor afflictions, are infallible demonstrations of Gods love, nor certaine and inseparable notes of Christs Church. Afflictions may be (though usually they are not in them that feare God) judgements of wrath; and temporall blessings may be (though usu∣ally in most men they are not) tokens of Gods love. Therefore let us not set our heart and affections upon worldly goods, because they are often the portions of the wicked; neither yet let us set our hearts wholly against them, because they may fall to the lot of the righteous, and do, when they may further and not hinder their eternall salvation. Let us not desire the greatest preferments of this world with Gods hatred, nor refuse the grea∣test crosses with his love. Let us not repine at the temporall felicity of the wicked, which endeth in eternall misery; nor be dismayed at the temporall infelicity of the godly, because it endeth in everlasting felicity. Let prospe∣rity commend our charity and temperance, and adversity our courage and patience. Let us doe for Christ in the one, and suffer for him in the other, and in both estates admire his provident ju∣stice, and for both sanctified unto us, praise his gracious goodnesse. Cui, &c.

THE OYLE OF THYME. THE XLIX. SERMON.

REV. 3.19.

As many as I love I rebuke and chasten.

Right Honourable, &c.

PLutarch in his Treatise of thea 1.360 tranquility of the mind, writeth, that though Thyme be a most dry and bitter herbe, yet that not only the Apothecaries draw an wholsome oyle out of it; but also that the Bees extract from thence sweet hony. This dry and bitter herb is af∣fliction to the taste of most men; yet out of it we have drawne both a wholsome oyle to cure a wounded consci∣ence, and hony also to delight the spirituall taste. Oyle out of the nature of afflictions, which are chastenings, and hony out of the cause, Gods love: As many as I love I rebuke and chasten. In this Text the parts answer the num∣ber of the words, the arguments the parts, the comforts the arguments, as I have declared heretofore; yet they all (with much adoe) draw our assent to this conclusion, That we are not to rise up at, nor to faint under Gods cor∣recting hand. For the doctrine of enduring affliction is durus sermo, quis potest ferre? a hard speech, who can endure it? Albeit we know that God hath the chiefe stroake therein, and all his dearest children have part with us, yet we grudge at them: though we are taught even by God himselfe, that they are effects of his love, and causes of our good, yet we are dismayed at them. So bladder-like is the soule of man, that being filled with earthly vanities, though but wind, it groweth great, and swelleth in pride; but if it be pricked with the least pin or smallest needle of piercing griefe, it present∣ly shriveleth to nothing. Afflictions are pillulae lucis (pills made on pur∣pose to cleare the eye-sight) prescribed by a most tender and skilfull Phy∣sician,

gilt over with the names of chastenings and fatherly corrections, and sugered with the love of God, yet they will not downe: nay it is well if it be not so ill with many of us, that we returne him bitter words for his bit∣ter pills, and storme against him, who hereby bringeth to us the quiet fruit of righteousnesse, insani adversus antidotum, quo fani esse possimus, growing mad against the remedy of our madnesse. For are we not come to that passe, Ut nec morbos nec remedia ferre possimus, that we can neither endure our pain, nor abide the cure?b 1.361 Tribulation (saith the Apostle) bringeth patience: It should doe so indeed, and through the power of grace it doth so in perfect Christians; but the contrary is verified in the greater part of men. Tribu∣lation bringeth impatience, not of it selfe, but according to the disposition of the patient; as wholsome potions given to generate good bloud, in a fowle stomach turne to choler. In this case the Physicians prescribe purges. Pur∣ges are to bee given according to the nature of the humour to be purged; and therefore the cure of the malady begins at the knowledge of the cause, which in this will be found to be the reliques of originall corruption, nourished by the ill dyet of the soule, immoderately glutting her selfe with sensuall delights, and much increased by false opinions.

To begin with the sinke of originall sinne, sending up noisome fumes and vapours, which distemper the inward man. Of other things, as peace of con∣science, and joy in the Holy Ghost, we easlier speake than conceive them, and easlier conceive them what they may be in others, than sensibly appre∣hend them in our selves; but wee feele rather than understand, and under∣stand better than wee can expresse this hereditary disease and habituall de∣pravation of our whole nature. It is that corrupt humour, or malignant qua∣lity drawne from the loynes of our first parents, which tainteth our bloud, surpriseth our vitall faculties, stoppeth or much hindereth the motions of Gods Spirit, and the operations of this grace in us; so that wee neither can doe, nor suffer the will of God without regret and reluctancy. It is the pri∣ma materia of all diseases, the tinder of naturall lusts, easily set on fire with hell: it disposeth us to all evill, and breedeth in us an aversnesse from all good: it is not subject to thec 1.362 Law of God, neither can it be; it rebelleth against the law of our mind, and enthralleth us to sin and Sathan, and even af∣ter we are freed from the dominion of sinne, so fettereth our feet, that we cannot with any expedition run the wayes of Gods commandements. Though the prosperous gales of Gods Spirit drive us toward the haven where we would be; yet the main tide of our corruption runneth so strong the contra∣ry way, that we much float, and saile but flowly. Saint Peter, no doubt, after our Saviour acquainted him with the kind of death whereby he was to glo∣rifie God, did his best to incline his will that way; yet he could not keep it to that bent, but that it slacked and bowed another way, as Christs words imply: Ducent te quo nolis, They shalld 1.363 lead thee whither thou wouldest not. He saith not they shall draw thee, but they shall lead thee. Peter therefore was in some sort willing to goe with them that led him to the crosse, yet hee somewhat shrinked at it: though the spirit was strong in him, yet the flesh was weake. Who ever did or suffered more for the Gospel than Saint Paul? yet he professeth that in regard of the law of sinne in his members, thee 1.364 good which he would doe he did not, and the evill which he would not doe, that

he did. And being thus crossed in all his godly desires and endeavours, hee cryeth out, O* 1.365 wretched man that I am, who shall deliver mee from this body of death?

Yee see now the root of bitternesse set so deep in our hearts, that it can∣not be pluck't up till wee are transplanted: there is no hope in this life to purge out this matter of continuall diseases, it is so mingled with our radi∣call moisture, the balsamum of our lives; only wee may abate it by sub∣tracting nourishment from it, and allay the force of it by strengthening na∣ture against it by prayers, godly instructions, and continuall exercises of religious duties.

A neerer cause of our so great distemper in afflictions wee owe to the delights of our prosperity, which, as the pleasures of Capua did Hannibals souldiers, so weaken our mindes, and make us so choice and tender, that we cannot beare the weight of our owne armour, much lesse the stroakes of an enraged enemy. Thef 1.366 body used to soft raiment, cannot beare the weight of an helmet, the head wrapped in silke night-caps, cannot endure an iron head-piece, the hard hilt hurteth the soft hand. It was wisely observed by theg 1.367 Heathen Sage, that none are broken with adversity, but such as were weakened before, and made crazie by ease and prosperity. Sound trees are not blowne downe with the wind, but the rootes rather fastened thereby; but corrupt trees eaten with wormes, engendered of superfluous moisture, are therefore throwne downe by the least blast, because they had no strength to resist. Why do losses of goods so vexe us, but because we trusted in uncertaine ri∣ches? Why is disgrace a Courtiers hell, but because he deemed the favour of the Prince, & places of honourable employment his heaven? We are there∣fore astonished at our fall, because sometimes with David in the height of our worldly felicity we said, Wee shall never beeh 1.368 moved. If when we had the world at will, we had used the things of this life as if wee used them not: now in the change of our estate, our not using them would be all one as if we used them. The best meanes to asswage the paines of affliction when it shall befall us, will be in the time of our wealth to abate the pleasures of prosperity: if we sawce all our earthly joyes with godly sorrow, all our worldly sorrow shall be mixed with much spirituall joy and comfort. Let us not over-greedily seeke, nor highly esteem, nor immoderately take, nor intemperately joy in the delights and comforts which wealth and prospe∣rity afford, and the rod of Gods afflicting hand shall fall but lightly upon us. Let us not so fill our hearts with temporary pleasures, but that wee leave some place for these and the like sad and sober thoughts:

What are riches, honours, pleasures, and all the contentments of this life, that be∣cause I enjoy them for the present, I should take so much upon mee? The Divell offereth them, the wicked have them, Gods dearest children of∣ten want them: therefore they are not eagerly to be sought. They are not good but in their use, nor things but for a moment, nor ours but upon trust: therefore not greatly to be esteemed. They, without store of grace in our selves, and good counsels from others, strengthen the flesh, weaken the spirit, nourish carnall lusts, choake all good motions, cloy our bodily, and wholly stupifie our ghostly senses, cast us into a dead sleep of security, but awake Gods judgements against us: therefore

they are sparingly to be tasted, not greedily to be devoured.

These and the like meditations are not only good preservatives in pro∣sperity, but also lenitives in adversity: as they helpe us to digest andi 1.369 con∣coct felicity, so they strengthen us to beare misery. All that wee now pos∣sesse, and the world so much doteth upon, what are they in their nature and condition but things indifferent? therefore wee ought to bee indifferently affected to them, and the contrary: they are transitory, what strange thing then is it, if they passe from us? they are farre inferiour to the immortall spirit that quickneth our bodies, therefore cannot the want of them deprive it of happinesse: they are not our inheritance for ever, nor our donatives or legacies for life, but talents for a while committed to us, to employ them to our Masters best advantage: therefore the restoring them back is no mulct, but a surrender; no losse, but a discharge. The more of this sort wee are trusted with, the more liable we are to an account: how then are wee hurt or endammaged by the diminution of that which lessens our accounts? Fi∣nally, they are often effects of Gods wrath, and their effects usually are sen∣suality, security, and stupidity, against which afflictions are a speciall re∣medy. To extract then the quintessence of the herbes and flowers of Para∣dise, and make of them a cordiall to comfort us in worldly losses. Nothing is absolutely good but God, all other things respectively only; temporall blessings, as they proceed from his love, and may be imployed to his glo∣ry, in this respect only to be desired and loved. If then wee affect God in them, and enjoy them in God, and it be made apparent unto us, that affli∣ctions and losses are sometimes more certaine tokens of Gods love, and that they minister unto us more matter and greater occasion of testifying our love to him, and meanes of setting forth his glory, we should be rather glad than sorrowfull when God seeth it best for us, to exchange the former for the latter.

Yea but the forlorne Christian (out of all heart, because in his conceit out of Gods favour) will reply, Shew mee that the countenance of God is not changed towards mee, nor his affections estranged from mee, and it suf∣ficeth: surely kissings and embracings, not blowes and stroakes, are love complements; how may I be perswaded that God layeth his heavie crosse upon mee in love? Nay, how canst thou not be perswaded, sith hee him∣selfe hath said it, I chasten as many as I love? which words that thou maist take more hold of, he hath often repeated them in holy Scripture. Desirest thou greater assurance than his words, which is all that heaven and earth have to shew for their continuance? yet if thou desire more, rather helpes of thine infirmity, than confirmations of this truth, observe who are oftenest & longest under Gods afflicting hand, who are fullest of his markes: if they are deepest in sorrow, who are highest in his favour: if they mourne in Si∣on, who sing Halelujah in the heavenly Jerusalem: if they goe in blacke and sables here, who are arrayed in long white robes there: if they lay their heart a soake in teares, who are men after Gods owne heart: if Benjamins porti∣on be greatest in afflictions, assuredly manifold tribulations and Gods fa∣vour may stand together. In the truth of which assertion all those Texts of Scripture may establish us, which set before us the sweet fruits that are ga∣thered from the crosse: as,

1. Knowledge: It is good for mee that I have beenk 1.370 afflicted, that I may learne thy statutes.

2. Zeale: I willl 1.371 goe and returne to my place, till they acknowledge their offences, and seeke my face: in their affliction they will seeke mee diligently.

3. Repentance: I truly amm 1.372 set in the plague, and my heavinesse is ever in my sight: I will confesse my wickednesse, and be sorry for my sinnes. When the people were stung with fiery serpents, they came to Moses and said, We haven 1.373 sinned: for wee have spoken against the Lord, and against thee. And a∣gaine, In theiro 1.374 trouble they turned to the Lord God of Israel, and sought him, and he was found of them. When the Prodigall was pinched with famine, he came to himselfe and said, How many hiredp 1.375 servants in my fathers house have meat enough, and I perish with hunger? I will arise therefore and goe to my father, &c.

4. Patience: Tribulation workethq 1.376 patience, and patience experience, and experience hope.

5. Joy in the Holy Ghost: Receiving the Word with much affliction, withr 1.377 joy in the Holy Ghost.

6. Triall of our faith, which likes 1.378 gold is purged by the fire of afflictions. Though het 1.379 slay mee, yet will I trust in him. Ouru 1.380 heart is not turned backe, nor our steps gone out of the way, no not when thou hast smitten us into the place of Dragons, and covered us with the shadow of death.

7. Righteousnesse: No chastening for the present seemeth to be joyous, but* 1.381 grievous: neverthelesse, yet afterwards it yeeldeth the peaceable fruit of righteousnesse to them that are exercised thereby.

8. Holinesse: Itx 1.382 became him, for whom were all things, in bringing many sonnes unto glory, to consecrate the Captaine of our salvation through affli∣ctions. They 1.383 fathers of our flesh for a few dayes chastened us after their owne pleasure: but hee for our profit, that wee may bee partakers of his ho∣linesse.

9. Estranging our affections from the world and earthly desires: E∣liah requested that he might dye, It isz 1.384 enough, Lord, take away my life, I am no better than my fathers. We that are in this tabernacle doe* 1.385 groane, being burdened, not for that we would be unclothed, but clothed upon, that mor∣tality might be swallowed up of life.

11. Humility: Thea 1.386 messenger of Sathan was sent to buffet mee; and that I should not be exalted above measure, there was given mee a thorne in my flesh.

11. Renovation and ghostly strength: Therefore Ib 1.387 take pleasure in infir∣mities, in reproaches, in necessities, in persecutions, in distresses: for when I am weake, then am I strong, and though our outward man decay, yet our inward man is renewed day by day.

12. Freedome from everlasting torments: Whenc 1.388 wee are judged, wee are chastened of the Lord, that wee should not bee condemned with the world.

13. Encrease of celestiall glory: For ourd 1.389 light affliction, which is but for a moment, worketh for us a farre more exceeding and eternall weight of glory.

The Heathen that never tasted the least part of these fruits, yet feeling by experience, that the mind cloyed with continuall felicity grew a burden

to it selfe, was deprived hereby of matter and occasion of excellent vertues; and not so onely, but infatuated and wholly corrupt thereby, maintained this memorable Paradoxe,e 1.390 That none was so unhappy as bee who knew no mishap nor adversity at any time. Nay they went farther in that their conceit, and thereby came nearer to my text, affirming that store of wealth, large possessions, high places, and great honours, were not alwaies signes and tokens of the love of God. God, saith the wise Poet (and the best Philosopher taketh it out of him)f 1.391 sendeth many men great prosperity, not out of love and good will, but to the end that they may bee capable of grea∣ter misery, and that the calamities which they are after to endure may bee moreg 1.392 eminent and signall:

—Tolluntur in altum Ut lapsu graviore ruant.

Misery is alwayes querulous, and even weake objections often ruine them who are already cast downe with griefe: such as are these; Doth not God threaten to powre out his plagues upon the wicked? Doe wee not read in Sainth 1.393 Paul, Tribulation and anguish upon every soule that sinneth, of the Jew first, and also of the Gentile? Are not losses, infamy, captivity, banish∣ment, tortures and torments, judgements of wrath? how then can they bee arguments of love? I answer, that originally all the evils of this life came in with sinne, and were punishments of it; and they retaine their nature still in the wicked: but in the godly, by the mercy of God, and me∣rits of Christ, they are changed from judgements of wrath, into chastise∣ments of love; from stings of sinne, to remedies against sinne; from execu∣tions of vengeance, to exercises of excellent vertues: and the inflicting of them so little prejudiceth Gods love to his chosen, that hee no way more sheweth it to them than by thus awaking them out of their sleepe, and by this meanes pulling them out of hell fire. And therefore the Prophets threaten it after all other judgements, as the greatest of all, that for their obstinacy and impenitency God would punish them no more:k 1.394 Why should yee bee stricken any more, saith the Lord? which is as if a Physician should say concerning his desperate Patient, I will minister no more physicke to him, give him what hee hath a minde unto, because there is no hope of life in him. As it is a loving part in a Tutour to correct his Scholar pri∣vately for a misdemeanour, to save him from the heavier stroak of the Ma∣gistrate, or the Jaile: so it is a singular favour of God to chasten his chil∣dren here, that they may not bee condemned with the world hereafter. I end the solution of this doubt with the peremptory resolution of Saint Ber∣nard:l 1.395 If God be not with thee, O Christian, by grace, he will be with thee by vengeance or judgement here; and woe bee to thee if hee bee so with thee, nay woe bee unto thee if hee bee not so with thee, or not so even with thee: for if thou art preserved from temporall chastisements, thou art reserved to eternall pu∣nishments.

The last doubt that riseth in the minde of the broken hearted Christian, to bee assoyled at this time, is drawne from the words of the wise man;m 1.396 All things fall alike unto all men, the same net taketh cleane and uncleane fowles, and enwrappeth them in a like danger. In famine what difference

betweene the Elect and Reprobate? both pine away: In pestilence what distinction of the righteous and the sinner? both are alike strucke by the Angel: In captivity what priviledge hath hee that feareth God more than hee that feareth him not? both beare the same yoake: In hostile invasion how can wee discerne who is the childe of God, and who is not; when all are slaughtered like sheep, and their blood like water spilt upon the ground?

[Sol. 1] Here not to referre all to Gods secret judgement, who onely knoweth who are his intruth and sincerity; [Sol. 2] nor to rely wholly upon his extraordinary providence, whereby hee miraculously saveth his servants, and preserveth them in common calamities, even above hope, as hee did Noah from the deluge of water which drowned the old world; as hee did Lot from the de∣luge of fire, which overwhelmed and burnt Sodome and Gomorrah; as hee did the children of Israel in Goshen from the plagues of Egypt; as hee did Moses from the massacre of the infants by Pharaoh; as hee did Elias from the sword of Jezebel drunke with the blood of the Prophets; as hee did all those Christians among the Romans, that fled to the Sepulchres of the Martyres, when the city was sacked by then 1.397 Gothes; as hee did those pious children, who carried their fathers and mothers upon their backes through the midst of the fire in the Townes neare Aetna, whereofo 1.398 A∣ristotle religiously discourseth in his Booke De mundo: When, saith hee, from the hill Aetna there ranne downe a torrent of fire that consumed all the houses thereabout, in the midst of those fearefull flames Gods speciall care of the godly shined most brightly: for the river of fire parted it selfe on this side and that side, and made a kinde of lane for those who ventured to rescue their aged parents, and plucke them out of the jawes of death. To make an evident distinction betweene the godly and the wicked wee see here the fire divided it selfe, as the waters before had done in thep 1.399 pas∣sage of the children of Israel through the red Sea. Howbeit these ex∣emptions and speciall protections in common calamities, are neither ne∣cessary nor ordinary. [Sol. 3] I answer therefore farther, that two things are to be considered in the good or evill casualties (as they are called) of this life: the nature and substance of them, which is in it selfe indifferent; and the accidentary quality, which maketh them good or bad. Now so it is ordered by divine providence, that the wicked possesse oft times the substance of these things; I meane, houses, lands, treasure, and wealth: but they have not them with that quality which maketh them good; I meane, the right use of them, and contentation of minde in them. On the contrary, the godly often lacke the substance of these things, yet not that for which they are to bee desired, and which maketh them good, contentment of minde, with supply of all things needfull: in which regard the indigencie of the godly is to bee preferred before the plenty and abundance of the wicked; according to that of the Psalmist,q 1.400 A small thing that the righteous hath is better than great riches of the ungodly. And doubtlesse that large promise of our Saviour,r 1.401 There is no man that hath left house, or brethren, or sisters, or lands for my sake and the Gospels, but he shall receive an hundred fold in this time, is to bee under∣stood (according to the former distinction) thus; Hee shall receive an

hundred fold, either in the kinde, or in the value; either in the sub∣stance of the things themselves, or in the inward contentation, and the heavenly wealth I now spake of. In like manner death, and all cala∣mities, which are as it were sundry kindes of death, or steppes unto it, have a sting and venomous quality, which putteth the soule to most unsufferable paine, and rankles, as it were, about the heart: I meane Gods curse, the sense of his wrath, the worme of conscience, discon∣tent, impatience, despaire, and the like:s 1.402 O death (saith Saint Paul) where is thy sting? In like manner wee may insult upon all other e∣vils; O poverty, O banishment, O imprisonment, O losses, O cros¦ses, O persecutions, Where is your sting? it is plucked out of the af¦flictions of the godly, but a worse left in the prosperity of the wic∣ked: In which regard the seeming misery of the godly is happy, but the seeming prosperity of the wicked is miserable. Albeit God sometim s giveth them both a drinke of deadly Wine, yet hee tempereth the sharpe Ingredients of judgement, with corrective Spices of mercy, and sweet¦neth it with comforts in the Cup of the godly.t 1.403 As their sufferings for Christ abound, so their consolations also abound by Christ. And this evidently appeareth by the different working of the Cup of trembling in both: the wicked presently after their draught rave, and grow franticke, but the godly are then in their best temper; the wickedu 1.404 gnaw their tongues for sorrow, but the godly employ them in prayer and praises; the wicked bite Gods iron rod, and thereby breake their owne teeth, but the godly kisse it; the wicked are most impatient in affli∣ctions, the godly learne patience even by afflictions. In a word, the one in extremity of paine are swallowed up with desparation, the other are ravi∣shed with* 1.405 exceeding joy, they arex 1.406 more than conquerors in all these things through him that loveth them; and therefore they more than rejoice.y 1.407 For they glory in tribulation, knowing that tribulation worketh patience, and pati∣ence experience, and experience hope, and hope maketh not ashamed, because the love of God is shed abroad in their hearts by the holy Ghost, which is given unto them. Upon this answer, after much agitation, Saint Austine settled his judgement, when hee saw much Christian bloud mingled with the heathen in divers parts of Italy, spilt by the Gothes:z 1.408 Notwithstanding the likenesse of the sufferings of both, there remaines yet a great dissimilitude in the suffe∣rers: and even in the same torments vertue and vice may bee distinguished; in the same fire the gold shineth, the chaffe smoaketh; under the same fla••le the corne is purged, the stubble bruised; under the same presse the oyle is powred in∣to vessels, the foame spilt. By all which we see that perpetuall felicity with security is a most fearfull judgement of God; and that seasonable afflictions with comforts to sweeten them, grace to beare them, strength to overcome them, wisdome to make use of them, are speciall favours of Gods chosen. Now the Lord of his infinite mercy, who scourgeth every sonne whom he receiveth, receive us whom he scourgeth; he who chasteneth whom he lo∣veth, love us whom he chasteneth; he who correcteth us for our profit, teach us to profit by his corrections, sanctifie all crosses and afflictions unto us, uphold us in them, carry us through them, purge us by them, and crowne us after them. Cui, &c.

THE SWEET SPRING OF THE WATERS OF MARAH. THE L. SERMON.

Apoc. 3.19.

As many as I love I rebuke and chasten.

Right Honourable, &c.

SAinta 1.409 Ciprian having proposed to his auditory bonum patientiae, the good of bearing, for his theame reckoneth (if I may so speak) upon the stocke, and maketh his ad∣vantage of the very duty and service they were at that time to performe to God, in affording to the Minister of his word their religious attention and Christian patience. Being to treat of patience, saith hee, dearly beloved, and to recount the sundry commodities that by it accrew to the sancti∣fied soule, whence shall I rather take my beginning than from the necessity of, this vertue to the holy exercise wee are now at; which cannot bee performed as it ought, without the concurrence of your patience with the divine assistance, and my labour? I cannot speake profitably to you in commendation of patience, except you heare me with patience.

Mutato nomine de me Fabula narratur.

This godly fathers case hath bin, & yet is mine, who am to entreat your pa∣tience to treat yet once more of patience in your hearing: & if the handling often the same argument, and pressing the like motives to patience hath see∣med wearisom & tedious unto you, I may hence gather with that father an argument for patience, without which ye cannot endure the least affliction,

no not of the eare. But if the repeating and inculcating the like doctrine and arguments were not burdensome unto you, I may safely presume upon your patience, to seale up my text, and perfect my meditations upon so ne∣cessary & profitable a subject.b 1.410 We cannot hear too much of that which we can never learne enough. Sorrowes and disturbances are very many, and worke strongly upon our fraile nature; but spirituall medicines of the soules ma∣ladies and comforts worke but weakely: therefore it is wisedome to take as many of them as we can. If they who are subject to swouning, and gene∣rally all that are carefull of their bodily health, will have cordiall waters in readinesse at hand, that they may not be to seeke in time of need; how much more ought all Christians, who are still either in feare, or in danger of conflicts with troubles and vexations, be provided of store of spirituall comforts; the rather because they serve as well to moderate their prospe∣rity, as to mitigate their afflictions? For the same meditations which some way sweeten the brine of affliction, that it be not too salt and quicke, sauce the pleasures of prosperity, that they be not too sweet and luscious. What stronger levers to raise up a drouping soule, than these in my Text, that afflictions proceed from God in love, and fall upon all his dearest children for their good? Againe, what stronger clubs to beate downe pride and in∣solencie in all such as abound in earthly comforts, and know no end of their wealth, and keepe under the minde, that it be not too much lifted up with temporall blessings, than these inferences from this Scripture, that God chasteneth with afflictions, and pampers not up with pleasures, all such as he beareth a speciall affection unto? Therefore may they thus well reason with themselves; For all our honour and wealth we are in no better, nay per∣haps we are in far worse estate than the poorest and miserablest creature up∣on earth, that hath run thorough or is in the midst of all calamities. God cha∣steneth him in love for his amendment, but he hath no care of us, he lets us run riot in sin: that poore wretch hath now his paiment, ours is to come, we know not how soone: he hath his paine here with Lazarus, but we take out our pleasures with Dives: therefore may it be just with God to change his paine into pleasures, but our pleasures into everlasting paines. Better weep in Christs schoole, than sport at the Divels games: better to want all things and to have Gods love, than to have all things else and want it. If it had not beene better, Moses would never have chosen to suffer afflictions with the servants of God,c 1.411 rather than to enjoy the pleasures of sinne for a season. These uses alone, if there were no more to be made of this soveraigne par∣cell of Scripture, sufficiently recompence our labour, in decocting the spirits, and drawing this oyle of comfort out of it: but the more we trie and apply it, the more vertue we shall finde in it, and use to be made of it. I have al∣ready counted many particulars in my former discourses upon these words, and the supply of the rest (together with the summe of the whole) shall be my taske for the remainder of the time. I will begin with the occasion, which was a deepe wound of griefe which the Angel of Laodicea might seeme to have received from that keene and cutting reproofe, Because thou art neither hot nor cold, I will spew thee out of my mouth. Now that he might not take on too farre by reason of so grievous and heavie a message, the Spirit verifieth his name Paracletus, and healeth and suppleth the wound

with these comfortable words, As many as I love I rebuke and chasten.

Gather not too much upon my former sharp reproofes and threats a∣gainst thine owne soule, there is yet place for thy zealous repentance: de∣spaire not of my favour, nor wrong my love in thy over-weening con∣ceit; I would not have so rebuked thee, if I had not loved thee.

Are those that are in Gods place to rebuke sinne, and chasten offenders, so carefull not to drive them to desperate courses? will they daigne as God here doth, to yeeld a reason of their proceedings, and mitigate their sharpe censures with favourable expositions, & take away all scruples out of mens minds, which their speeches and actions might otherwise leave in them? Yee see the occasion, and by it the scope of the Spirit, and connexion of the words, which carry this sense:

I rebuke with conviction, and chasten with instruction all those whom I love, not onely at large, as I doe all mankind; but in a speciall manner, as I doe those whom I intend to make heires and co-heires with my only begotten Son.

Here wee have a speciall action of Gods carefull providence over his children. Now the actions of God may be considered in a double respect, either as they come from the Soveraigne of all power above us, or as he is the patterne of all goodnesse to us: as they are actions of soveraignty, they require of us obedience, and an awfull and a trembling regard of them; as they are examples of goodnesse, we are to seeke to imitate them, and ex∣presse them in our lives. According to the former consideration, these acti∣ons of God, and words of my Text, rebuke and chasten, strengthen those that are under the rod; but according to the latter, they direct those that are to use it: the former when they are chastened, the latter when they cha∣sten, are to take notice of the severall circumstances set down in the Text. More particularly and plainly thus,

1. We learne out of the words Gods care of his, whom he reclaimes by threats and chastenings from their evill courses.

2. The condition of the Church militant, which is seldome without re∣bukes and chastenings.

3. The imperfection of inherent righteousnesse, and difficulty, or rather impossibility of performing the Law now after our fall: all Gods deare children are rebuked and chastened by him; and therefore are not without blame or fault: These are the speciall observations.

Their use must be to informe our judgement in the true estimate of the things of this life, to stirre up our love to God, who taketh such care of and paines with us (as it were) to call us home unto him by threatning of judgements, and correcting us with a fatherly and compassionate affection. Let us yet resume the words, and consider the proceedings of the Almigh∣ty, and wee shall see in God his actions, the Magistrate his direction and charge, and in the Magistrate his charge of distributing these tokens of Gods love, the duty of all inferiours, to receive them with the same affe∣ction wherewith they are given. The Minister is to reprove, the Judge to convince, the Father to nurture, the Magistrate to punish, the Master to discipline those that are under them without partiality, with moderation and in love: those that are under their authority they may not revile, but rebuke; not torment, but chasten; not some in a spleen, but all in love,

by the example of the Spirit in my Text: God rebuketh whom he liketh, and chasteneth whom he rebuketh, and loveth whom he chasteneth. Amor ille fra∣ternus, saith Saintd 1.412 Austine, we may say paternus sive approbet me, sive im∣probet me diligit; O that fatherly mind, which whether it approve mee, or re∣prove mee, still loveth mee, is worth all. Amor (saith the old man in the Poet) est optimum salsamentum; Love is the best sawce of all: it giveth a rellish to those things that are otherwise most distastefull and loathsome. It is most true of Gods love: for it maketh rebukes gratefull, and even chastenings com∣fortable; I rebuke and chasten as many as I love. Happy are we, if we are of these many; fore 1.413 blessed is he whom God correcteth. Howsoever all chastening seemeth grievous unto us for the present, yet it after bringeth thef 1.414 quiet fruit of righteousnesse to those that are exercised thereby. Wherefore it is worth the observation, that David prayeth not simply, O Lord, rebuke mee not, neither chasten mee; for that had been as much as to say, O Lord, love mee not: for God rebuketh and chasteneth every one whom he loveth; but he ad∣deth,g 1.415 Rebuke mee not in thine anger, neither chasten mee in thine heavie dis∣pleasure: or, as Junius rendereth it out of the Hebrew, in aestu irae tuae, in the heat of thy wrath.

I rebuke. Was it enough to allay and coole the boyling rage of the young man in the comedy, Pater est, & si non pater esses; were thou not my fa∣ther? shall not this word I in my Text, and this consideration, that Gods hand is in all our afflictions, be more forcible to quell the surges of our pas∣sions within the shore of Christian patience, that they break not forth, and fome out our own shame? It was the speech of Laban & Bethuel, though de∣void of the knowledge of the true God,h 1.416 This thing is proceeded of the Lord, we cannot therefore say neither good nor evill. We who are better instructed must alter the words, and say, This thing is proceeded of the Lord, this crosse is sent us from him; therefore we cannot but say good of it: we must thanke him for it. In this losse, sicknesse, disgrace, banishment, imprisonment, or whatsoever affliction is befallen us, the will of our heavenly Father is done upon us; and is it not our daily prayer, Fiat voluntas tua, Thy will be done? Looke we to the author and finisher of our salvation, hee bowed his will to take upon it his Fathers yoake: shall we with a stiffe necke refuse it? Father (saith he) let this cup passe, let it passe, if it be possible let it passe. Ye heare he prayeth thrice against the drinking of it with all possible vehemency and earnestnesse; yet presently he yeeldeth to forgoe his will, and undergoe his passion: Sed fiat voluntas tua, non mea; But thy will be done, not mine: or, Neverthelesse, not as Ii 1.417 will, but as thou wilt. Not as I will, these words im∣ply an unwillingnesse; Neverthelesse, be it done as thou wilt, sheweth a re∣solute will: here is a consent of will without a will of consent, a will against a will, or a will and not a will: Non mea, sed tua. As man he expressed a na∣turall feare of death and desire of life, yet with a submission to the will of his Father: it was not his will to take that cup for it selfe, and antecedent∣ly, and as he saw wrath in it; yet as hee saw the salvation of man in it, and greater glory, it was his will to drink it off consequently, because such was his Fathers good pleasure, to which his will was alwayes subordinate. Saintk 1.418 Cyprian speaketh home in this point to all that repine at what God sendeth them, be it never so bitter to their carnall taste: Our Lord did, and

suffered the will of his Father, shall not we doe and suffer the will of our Lord? he conformed his will to his Fathers, shall not we ours to his? If these in∣ducements from the love of God and example of our Saviour, which pre∣vaile most with the best dispositions, worke not kindly with us, let vulgar and common discretion teach us to make a vertue of necessity. Suffer we must what God layes upon us: for who canl 1.419 resist his will? If we suffer with our will, wee gaine by our sufferings a heavenly vertue for a worldly losse or crosse; we make a grace of a judgement: if we suffer against our will, we suffer neverthelesse, and lose all benefit of our sufferings. We adde drunken∣nesse to thirst, and impatience to impenitence, passive disobedience to active, and what doth obstinacy and rebellion against the will of God availe us? Doe the waves get by their furious beatings against the rockes, whereby they are broken? the bones in our body by resisting the lightening, where∣by they are bruised and consumed (the soft and yeelding flesh being no way hurt?) The strong and tallest trees by their stiffe standing, and setting themselves as it were against the wind, give the wind more power over them to blow them downe to the ground, and teare them up by the root, whereas the reeds and bents, by yeelding to every blast, overcome the wind, and in the greatest and most blustering storme keep their place and standing. Alas, the more we struggle, and strive, and tugge to plucke our necke out of Gods yoake, the more paine we put our selves to; the oftner and stronger we kicke at the prickes of Gods judgements, the deeper they enter into our heeles:m 1.420 Woe be to these crosse wills (saith St. Bernard) they shall never attaine what they would, and they shall ever sustaine and endure what they would not. As grace in the godly is a means to procure the increase of grace: as the cymball of Africa sweetly tinckleth, Ipsa meretur augeri, ut aucta mereatur; so punishment in the wicked, through their impatience, be∣commeth a meanes to improve both their sinnes and punishments: for after they have suffered for not doing the will of God, they are againe to suffer, and that most deservedly, for their not suffering patiently their most deser∣ved punishments. If any be so wedded to their wills, that they will not be severed from it, no not to joyne it and themselves to God, let them in the last place consider, that the only meanes to have their will perpetually, is to resigne it to God; not only because Voluntas inordinata est, quae non est sub∣ordinata; The will which is not subordinate to God, is inordinate, and therefore not to be termed will, but lust; but especially, because such is the condi∣tion proposed to us by God, either to suffer temporall chastisements for our sinnes with our wills, or eternall punishments against our wills. If we will have our will in all things here, we shall want it for ever hereafter; but if we will be content to want our wills here in some things for a time, we shall have our will in all things, and fill also of heavenly contentments for evermore hereafter.

And chasten. If all afflictions of the godly are chastenings, and all cha∣stenings are for instruction, then to make the right use of them, we are not only in general, but also in particular to search our selvs, what those sins are in our soules, which God seeketh to kill in us by smart afflictions. If our affli∣ction be worldly losses, let us consider with our selvs, whether our sin were not covetousnesse: if disgrace and shame, whether our sinne were not am∣bition:

if scarcity and famine, whether the sinne were not luxury: if bodi∣ly paines, torments, or aches, whether wee offended not before in sinfull pleasures: if a dangerous fall, whether the fault were not confidence in our owne strength: if trouble of mind, and a fit of despaire, whether before we provoked not God by security and presumption. This to have bin the practice of Gods Saints, as in other examples, so we may cleerly see in the brethren of Joseph, who impute the hard measure that was mett to them in Egypt, to the like hard measure they had mett to their brother Joseph, saying one to another:n 1.421 We verily sinned against our brother, in that we saw the anguish of his soule, when he besought us, and we would not heare: therefore is this anguish come upon us. We find it also in Saint Paul, who conceived that theo 1.422 messenger of Sathan was sent to buffet him, that he might not be lif∣ted up above measure with his so many graces and speciall revelations: And when certain virgins ravished by barbarous souldiers, in regard they found in themselves no spot of impurity before they suffered this violence, called in question the justice of God, for permitting those unclean persons to have their will of them, who had all their life preserved their honour and reputa∣tion untainted, and their bodies unspotted, Saintp 1.423 Austine wisely adviseth them to search their hearts, whether those insolent indignities offered them by the worst of men, might not be a punishment of some other sinne, ra∣ther than unchastity; and in particular, whether their sinne were not their pride of this vertue, and too highly prizing their virginity: for pride even of virginity is as fowle a sinne before God as impurity.

As many. Experience teacheth us, that what wee see in water seemeth greater than it is. It is most true, if we speake of the waters of Marah, they make any thing that befalleth us appeare greater than it is: See if there be anyq 1.424 sorrow like unto my sorrow, saith captive Judah. I am ther 1.425 man, saith Jeremy, that hath seen affliction (as if none but hee had seen the like:) in like manner David, and after hims 1.426 Jonas: All thy waves and stormes have gone over mee. What more direct Text of Scripture to checke and reprove this fansie than this, As many as I love I rebuke and chasten? All Gods dearest children first or last are visited as well as we, and those perhaps more grie∣vously by whom it is least seen: our affliction is in body, theirs may be in their mind: our losses may bee of transitory goods and worldly wealth, theirs may be of spirituall graces, or the like; so that howsoever wee am∣plifie our miseries, yet all things considered, we shall have small reason to exchange them with any other.

As I love. To many other reasons before touched, two may be added why afflictions may proceed from Gods love.

The first, because they make the mind soft and tenderly affected, and thereby apter to receive a deep impression from love. Excellent to this purpose is that meditation of St.t 1.427 Gregory upon those words of the Spouse in the Canticles, as he rendereth them, vulnerata charitate ego, I am sicke of love: Our hearts are indisposed when they are not wounded with the love of God, when they feele not the trouble and misery of our pilgrimage, when they pine not away through ardent desires and longing to be with God; but they are

wounded that they may be healed: God striketh our minds and affections with the darts of love, that they may have more sense and feeling of celestiall ob∣jects.

The second is, because affliction estrangeth our affections from the world, and entirely fixeth them upon God, which before were divided be∣tween him and the world. Now it is most proper to love to appropriate the object beloved to it selfe; whom we entirely affect, we desire to have entire to our selves, and none other to have part with us.

To draw towards an end; those many whom Christ here chasteneth di∣stributivè, or one by one, are collectivè the militant Church, whose mem∣bers we are: her rebukes are our shame, her chastenings our discipline, her affliction our condition, either by passion of griefe or compassion of love. Behold then what is her usage in her pilgrimage upon earth; her greetings are rebukes, her visits chastenings, her love-tokens crosses, her bracelets manicles, her chaines fetters, her crisping-pins thornes and nailes, her drink teares, her markes blacke and blew wounds, her true emblemeu 1.428 Rachel mourning for her children, and refusing all comfort because they are not. A wife of pleasures had been no fit match for him, who is described by the Prophet to be a man of sorrowes, with a head crowned with thornes, eyes bigge with teares, cheekes swolne with buffets, his heart pricked with a speare, his hands and feet pierced with nailes, his joynts set on the racke of the Crosse, his whole body bruised with stripes, and torne with whips and scourges. Ecce homo; Behold the man, and judge whether is likelier to bee his consort, the Whore of Babylon, or the mother of our faith: the one sitteth upon many waters, the other is ready to be overwhelmed with a floud cast out of the mouth of the Dragon at her: the one is arrayed with purple and scarlet, the other in mourning weeds, stained with her owne bloud: the one adorned with chaines of gold, the other clogged with fetters of iron: the one for many ages treading on the neckes of Kings and Princes, the other trod∣den downe by them at the foot of Christs Crosse. But be of good cheare, thou afflicted and disconsolate Spouse, let not the pompe and beauty of thy corrivall be an eye-sore unto thee: according to the* 1.429 measure of her pleasures shall her torments be. It cannot now be long, forbeare a while, and shee shall be stripped of all her gay attire, but thou clothed in a vesture of gold wrought about with divers colours: when she shall be carried with sorrow and heavi∣nesse to the dungeon of everlasting darknesse, thou shalt with joy and glad∣nesse be brought into the Kings chamber: thy cheekes now blubbered with teares, shall be decked with rubies, and thy necke with chaines; hee will make thee borders of gold with studs of silver.

Here I might make an end: for what out of the words of the Spirit in my Text hath bin spoken to cheare up the Spouse of Christ, bewailing her de∣plorate estate, belongeth to every faithfull soule that hath her part in her mothers griefes. Howbeit, more distinctly to propose the instructions and comforts laid out in this Scripture to your most serious consideration, and apply them to those in particular whom they most concerne, may it please you to sort with mee all the members of the militant Church into

• 1. Those that are comforted, but in feare of affliction.
• 2. Those that are afflicted, but in hope of comfort.

All that will live godly in Christ Jesus must suffer affliction; and therefore all necessarily fall under the members of this division: for the former the Spirit in my Text pointeth to this exhortation.

Ye whom God hath enriched with store, graced with preferments and honour, prospered with all happinesse amidst your pleasures, jollity, and mirth, remember the affliction of Joseph, and despise not the condition of Lazarus, but partake with them in their sorrowes by compassion, and take part from them by your charitable reliefe: their turne of sorrow is come, and neere past, yours is to come; they are now rebuked and chaste∣ned, yee may be, nay yee shall be, if yee are of those in my Text, on whom God casteth a speciall eye of favour: if yee are not of those, then is your condition worse than that of the poorest Lazar. Beware of flat∣tering tongues as of Serpents stings, or rather more of those than these: for those venome but the flesh, and make it swell, these corrupt the soule, putrifie it with lust, and make it swell with pride. If honours, riches, and pleasures were certaine arguments of Gods love and favour, the dearest of his children could not be so often without them as they are. Value not your selves by these outward vanities, but by inward vertues, take heed how ye drinke deep of the sugered wine of pleasures, set not your hearts upon the blessings of this life; for then they will cease to be bles∣sings unto you, nay they are already become curses, because they with∣draw you from God, which is a kind of death of the soule.

How then may we know, that they are undoubtedly blessings of God unto us, that we may rejoyce and take comfort in them? By this: If we over-joy not in them, if they diminish not, but contrariwise increase our love of God: if they serve as instruments and encouragements of vertue, not nourishments of vices: if our expence on the poore be some way answerable to our re∣ceits from God: if we love them only for his sake that gave them, and for his sake are willing to part with them.x 1.430 Aristotle writeth of a parcell of ground in Sicilie, that sendeth such a strong smell of fragrant flowers to all the fields and leazes there-about, that no Hound can hunt there, the sent is so confounded with the sweet smell of those flowers: Consider (I beseech you) this seriously with your selves, whether the sweet pleasures of the world have not produced a like effect in your soules; whether they have not taken away all sent and sense too of heavenly joyes; whether they hin∣der you not in your spirituall chase: if not, ye may take the greater joy and comfort in them, because it is an argument of rare happinesse not to be o∣vercome of earthly delights, not to be corrupted with temporall happi∣nesse. But if ye find that these transitory delights and sensuall pleasures have distempered your taste, in such sort that ye cannot rellish heavenly com∣forts: if they have made your hearts fat, as the Prophet speaketh, so that the spirits of your devotion are dull and grosse, and ye are altogether insen∣sible of Gods judgements, then re-call your minds from those pleasant ob∣jects, and represent to your conceits the loathsome deformity of your sins, the fearfull ends of those that are rich, and not in God, the vanity of earthly comforts, and the heavie judgements which ye have deserved by being not made better but worse by Gods benefits. These very thoughts will be as rebukes and inward chastenings, which if they worke in you godly sorrow

and unfained humiliation, God will spare further to afflict you who are al∣ready wounded at the heart, or humble you whom he finds already hum∣bled. Now for those that are under Gods hand, afflicting them outwardly with any scourge, the Spirit layeth forth this exhortation:

It is God that rebuketh you; justifie therefore not your selves, acknowledge your sins, that hey 1.431 may be justified in his sayings, and cleare when he is judged: it is he that chasteneth you, resist not, but submit and amend: hee rebuketh and chasteneth you in love, repine not at it, but be thankfull. What folly is it to resist Gods will? I. What profit to be nurtured? chasten. What honour to be admitted into Christs Schoole, and ranked with Gods dearest chil∣dren? as many. What comfort to be assured of Gods love? as I love. The wheat is purged by the flaile, the gold tryed by the fire, the vine pruned by the knife, the diamonds valued by the stroake of the hammer, the palm groweth up higher by pressing it downe, the pomander becomes more fragrant by chasing.

If your afflictions be many and very grievous, know that God maketh not choice of a weake champion, be assured that he will lay no more upon you than he will enable you to beare. Souldiers glory in their wounds which they receive in warre for their King and Country: have not we much more cause to glory in them which we endure for the love of God? What joy will it be at that day, when the Son of man commeth with the clouds, and layeth open his scarres before all the world, to have in our bodies store of his sufferings, and to be able to shew like stripes and wounds to his? Possesse your soules therefore in patience for a while, and on the sudden all prisons shall be opened, all chaines loosened, all stripes healed, all wrongs revenged, all your sufferings acknowledged, all your miseries en∣ded, and your endlesse happinesse consummated. I end in the phrase of the Psalmist: Though in the great heat of affliction and persecution yee look as if yee had lien among the pots, yet ye shall be as az 1.432 dove, whose feathers are silver, and wings of pure gold, wherewith your soules shall flye into heaven, and there abide and nest with Cherubins and Seraphins for ever. Deo P••••••, Filio, & Spiritui sancto sit laus, &c.

THE PATTERN OF OBEDIENCE. THE LI. SERMON.

PHIL. 2.8.

Hee humbled himselfe, and became obedient unto death, even the death of the Crosse.

Right Honourable, &c.

OPposita juxta se posita magis elucescunt, contraries are il∣lustrated by their contraries; the darke shadow ma∣keth the picture shew more lightsome, the blacke vaile the face more beautifull, a gloomy cloud the beames of the sunne breaking out of it more bright and con∣spicuous, sicknesse health more gratefull, paine plea∣sure more delightfull, affliction and misery prosperity and happinesse more desirable: in like manner the obscurity and infamy of Christs passion setteth off the glory of his resurrection. Neither doth it illustrate it only, but demonstrateth it also à priori; for his humiliation was the meritorious cause of his exaltation, his obedience of his rule, his crosse of his crowne: so saith the Apostle in the next verse, therefore hath God highly exalted him. As wee cannot certainly know how high the surface of the sea is above the earth, but by sounding the depth with a plummet, or diving to the bottome thereof; so neither can wee take the height of our Lords exaltation, but by measuring from the ground of his humiliation. The crosse is the Jacobs staffe whereby to take the elevation of this morning starre; and as Ezekiah was assured that fifteene yeeres were added forward to his life, by the going backe of the sunne ten degrees in the Diall of A∣haz, so wee know that 1500. yeares, nay eternity of life and glory is added

to our Saviour, by the going backe so many degrees in the Dyall of his pas∣sion, in the which the finger pointeth to these foure:

• 1 Humility.
• 2 Obedience.
• 3 Death.
• 4 Crosse.

These selfe same steps and staires by which hee descended in his passion, he ascended in his exaltation; upon these therefore my discourse shall run, humility and the manner of his humilitie, obedience: his death and the manner of his death, his crosse. How low must the descent needs be, where humility and lowlinesse it selfe is the uppermost greece? Beneath it lyeth o∣bedience: for a man may bee humble in himselfe, and yet not voluntarily bow his necke to another mans yoake; Hee humbled himselfe, and became obedient. Obedient a man may bee, and yet not ready to lay downe his life at his Masters pleasure; hee became obedient unto death. Obedient to death a man may bee, and yet not willing to bee put to an infamous, cruell, and accursed death; he became obedient to death, even the death of the crosse. The repeating the word death seemeth to argue an ingemination of the punishment, a suffering death upon death. It was wonderfull that hee which was highest in glory should humble himselfe; yet it is more to bee obedient than to humble himselfe; more to suffer death willingly, or upon the com∣mand of another, than to be obedient; more to bee crucified than simply to die. Hee was so humble that hee became obedient, so obedient that hee yeelded to die, so yeelded to die as to bee crucified: his love wonderfully shewed it selfe in humbling himselfe to exalt us; his humility in his obe∣dience; his obedience in his patience; his patience in the death of the crosse. His humility was a kinde of excesse of his love, his obedience of his humi∣lity, his death of his obedience, his crosse of his death.

He humbled himselfe. According to which nature? divine or humane? In some sort according to both: according to his divine, by assuming our na∣ture; according to his humane, by taking upon him our miseries.

And became obedient. It is not said hee made himselfe obedient, because obedience presupposeth anothers command; wee may indeed of our selves offer service to another, but wee cannot performe obedience where there is no command of a Superiour; parere and imperare are relatives. To whom then became hee obedient? To God, saith Calvin; to Herod and Pilate, saith Zanchius; the truth is, to both: to God as supreme Judge, according to whose eternall decree; to Pilate, by whose immediate sentence hee was to suffer such things, of sinners, for sinners.

To death. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whether inclusivè or exclusivè? whether is the mea∣ning, hee was obedient all his life, even to his last gaspe; or hee was so farre obedient, that hee yeelded himselfe to the wrath of God, to the scorn of men, the power of darknesse, the infamy of all punishments, the shame of all disgraces, the cruelty of all torments, the death of the crosse? The difference betweene these is in this, that the former maketh death the limit and bound, the latter an act of his obedience: to which interpretation I rather sub∣scribe, because it is certaine that Christ was not onely obedient unto the houre of his death, but in his death also, and after his death, lying three dayes and three nights in the grave. Here then we have the sum of the whole Gospel, the life and death of our Lord and Saviour: his birth and life in the

former words, He humbled himselfe: his death & passion in the latter, and be∣came obedient unto death, even the death of the crosse. He humbled, that is, took on him our nature & infirmities; & became obedient, that is, fulfilled the law for us by his active, & satisfied God for our transgressions by his passive obe∣dience. Obedience most shews it selfe in doing or suffering such things as are most crosse & repugnant to our wil & natural desires; as to part with that w^ch is most dear & pretious to us, and to entertain a liking of that which we o∣therwise most abhor. Now the strongest bent of all mens desires is to life & honor; nothing men fear more than death, especially a lingring painful death: they are confounded at nothing more than open shame: whereby our Savi∣ours obedience appeares a non pareil, who passed not for his life, nor refused the torments of a cruel, nor the shame of an ignominious death, that he might fulfill his fathers will, in laying down a sufficient ransom for all mankinde.

Even the death of the crosse. As the sphere (of the Sun or Saturn, &c.) is na∣med from the Planet which is the most eminent part of it; so is the passion of Christ from his crosse: the crosse was as the center, in which all the bloody lines met. He sweat in his agony, bled in his scourging, was pricked in his crowning with thornes, scorned and derided in the judgement hall; but all this, and much more hee endured on the crosse. Whence we may observe more particularly,

• 1 The root.
• 2 Branches.
• 3 Fruit.

Or,

• 1 The cause.
• 2 The parts.
• 3 The end of all his sufferings on it.

1 Of the cause. S.a 1.433 Austin demonstrateth that the Eclipse of the sun at the death of our Saviour was miraculous, because then the Moon was at the full. Had it bin a regular Eclipse the Moon should have lost her light, and not the Sun: so in the regular course of justice, the Church, which is compared to the Moon inb 1.434 Scripture, should have been eclipsed of the light of Gods counte∣nance, and not Christ, who is by the Prophet Malachy stiledc 1.435 Sol justitiae, the Sun of righteousnesse. But as then the Sun was eclipsed in stead of the Moon, so was Christ obscured in his passion for the Church; he became a surety for us, & therfore God laid all our debts upon him, to the uttermost farthing. The Prophet Esay assureth us hereof,d 1.436 He bare our infirmities, & carried our sor∣rows. He was wounded for our transgressions and broken for our iniquities: the chastisement of our peace was upon him, & by his stripes we are all healed. O the wonderfull wisdom & justice of God! the just is reputed unjust, that the unjust might be reputed just: the innocent is condemned, that the condemned might be found innocent: the Conquerer is in bonds to loose the captive: the Creditor in pri∣son to satisfie for the debtour: the Physitian taketh the bitter potion to cure the patient: the Judge is executed to acquit the prisoner. What did the welbeloved of his Father deserve, that he should drink the dregs of the vials of wrath? why should the immaculate Lamb be put to such torture, & in the end be slain, but for a sacrifice? why should the bread of life hunger, but for our gluttony? the fountain of grace thirst, but for our intemperancy? the word of God be speech∣lesse, but for our crying sin? truth it self be accused, but for our errors? inno∣cency condemned, but for our transgressions? why should the King of glory

endure such ignominy & shame, but for our shameful lives? why should the Lord of life be put to death, but for our hainous and most deadly sins? what spots had he to be washed? what lust to bee crucified? what ulcers to bee pricked? what sores to bee launced? Doubtlesse none at all: our corrupt blood was drawn out of his wounds, our swellings pricked with his thornes, our sores launced with his speare, our lusts crucified on his crosse, our staines washed away with his blood. It was the weight of our sins that made his soule heavie unto death, it was the unsupportable burden of our punishment that put him into a bloody sweat: all our blood was corrupt, all our flesh as it were in a scurfe, from thee 1.437 crown of the head to the sole of the foot there was no soundnesse in us, nothing but wounds, and bruises, and putrefying sores. For a re∣medy hereof our Lord and Saviour was let blood in all parts of his body; in his head when he was crowned with thorns, in his hands and feet when he was pricked with nailes, in all the parts of his body when his flesh was torn with whips. After so much blood drawne from him, there could be little left, ex∣cept a few drops at the heart: behold these also are drawne out by the Soul∣diers speare. The Adamant, which nothing relenteth at the stroak of the ham∣mer, yet is broken in pieces by the warme blood of a goat. Beloved, if such abundance of the blood of the immaculate Lamb Christ Jesus, trickling from his temples, dropping from his stripes, running from his hands and feet, gu∣shing from the hole in his side, melt not our hearts, and resolve them into penitent teares, they are harder than Adamant: not a compassionate teare can we wring out of our eyes for him, who shed so much blood for us. We pray ordinarily, Remove, O Lord, from us our stony hearts, & give us hearts of flesh: but O Lord, saith Bonaventure, give me rather a stony heart, & remove from me my fleshly; for the stones clave at Christs passion, but the fleshly hearts of men clave not; the vaile rent it selfe at thef 1.438 hearing of the blasphemies a∣gainst the Son of God, yet we heare not of any of the standers by that they tare their garments; the sun drew in his beames, the heavens mourned in sa∣bles, the earth trembled for feare, the rocks were cleft as it were with indigna∣tion, the graves opened to receive his dead corps, & hide it from further indig∣nity: solus homo non compatitur, pro quo solo Christus patitur, only man suffers not with him, for whom only he suffered; only man shewes no compassion, to whom alone Christ intended all the benefit of his passion. Wee are affected at the hearing of a profane story, nay at the representation of some tragicall fiction we have teares at commands; yet (O Saviour let the merits of thy passion sa∣tisfie even for this our want of compassion for thee) when we read or heare out of the sacred story of the Evangelists, the most honorable personage that ever was, suffer the most shameful indignities that ever were; the innocentest person that ever was, laden with the most grievous & slanderous accusations that ever were; the justest that ever was put to the cruellest torments that e∣ver were, and all this for our sake: do we take it to heart? do his stripes make any impression in us? do the nailes and speare that pierced him pricke us with compunction? doe we compassionate his sorrow, admire his patience, mag∣nifie his love, detest our sins the causes of his sufferings? The custome in many places is, that if the sonne of a King commit a fault deserving punish∣ment, his Page or some other servant is whipp'd for him: and those Prin∣ces that are of tender natures, more grieve at the sight than their servant for

their suffering of a few stripes. Deare Christians, in Christs passion it was cleane otherwayes; for the Kings son, the heire apparent of heaven was scourged for his servants: what, said I, scourged? nay flayed with whips, nay buffetted with fists, smote with reeds, pricked with thornes, bored with nailes, pierced with a launce.

We have viewed the root, let us now behold the branches; which some will have to be sixe, some five, some foure, some three. They which di∣vide Christs sufferings into sixe parts, terme them so many voyages or poastings: first, from his supper to the garden; secondly, from the garden to Annas; thirdly, from Annas to Caiaphas; fourthly, from Caiaphas to He∣rod; fifthly, from Herod to Pilat; sixthly, from Pilat to Golgotha. They who divide them into five, thus reckon them: first, his agonie: secondly, his taking: thirdly, his arraignement: fourthly, his sentence: fiftly, the execution. They who into foure, account upon, first, his afflictions before he was taken: secondly, the proceedings against him after he was taken by the Ecclesiasticall Judges: thirdly, before the secular: fourthly, the con∣summation of all, his death upon the Crosse. For brevity sake I re∣duce them to three: first, dolours and terrours: secondly, abuses and in∣dignities: thirdly, tortures and torments. The first in the Garden, the se∣cond in the Palace, the third on the Crosse.

First, in the garden we finde him in an agonie. What an agonie is, sentitur priusquam dicitur, none can say but he that hath felt, and none ever felt such an agonie but our Saviour. Conceive we at the same time all the veines of our bodie streigned, all the sinewes stretched, all the bones racked, what paine must this needs be in the body? and how farre greater a like to this in the soule? This somewhat expresseth his agonie, which was an horrour conceived from the apprehension of his Fathers wrath, a conflict in his minde, and terrible combate in all the parts of his soule. Judge ye of the extremity of his first fit, both by the anteced••nts and the consequents; the antecedents, feare and consternation, coepit expavescere, &h 1.439 gravissimè angi, hee began to be affrighted and grievously troubled: torments they must needs be, and sorrowes more grievous than many deathes, at which the sonne of God was aff••ighted. Secondly judge it by the consequents and eff••cts, a strange sweat, with clottie bloud trickling from all parts of his bo∣dy. What torments did not the blessed Martyrs endure? yet we never read that in any extremity they were cast intoi 1.440 a bloudie sweat. What labour must the minde needs be in when the body sweats bloud•• St.* 1.441 Bernard is bold to say, that he languished in this bath of his bloud; and not onely his eyes, but all parts of his body wept for us, and that with teares of bloud. We might well have thought that he would have gone away in this agonie and bloudie sweat, but that ank 1.442 Angel was sent to strengthen and comfort him, which was not done before nor after; and therefore we may well ima∣gine that now he was in the greatest distresse of all. Yet I gather this rather from his owne speeches, My soule is heavie untol 1.443 death: Father, if it be possible let this cup passe from mee. It is impietie in the highest degree to thinke that any martyr or Saint was endued with a greater measure of pati∣ence than our Saviour: yet who of that noble armie when they were con∣demned to mercilesse torments, and saw before their eyes crosses, rackes,

fiery pincers, burning furnaces, teeth of wild beasts, and all the engines of cruelty and shapes of death, shewed such tokens of griefe, or uttered such speeches of regret and reluctancy? nay rather they for Christs sake desired them, and rejoyced in them. Something then it was above all the torments man can devise, much lesse beare, that our Saviour felt in his agony, and ex∣pressed by his bloudy sweat and strong cries. Whilest our Saviour was in this wofull plight, what doe his Disciples? Doe they condole him? pray with him? arme themselves to defend him? Nay, in this feare and per∣plexity of their Master they fall fast asleep at the first, & after in his greatest danger forsake him; only Judas commeth neere him, and saluteth him with a kisse. O that perfidious treachery should touch those lips in which there was no guile: that he should bem 1.444 spit upon, who cured the eyes of the blind with spittle: that his face should be smitten with palmes of the hand, who putteth palmes into the hands of all that overcome: that he should be crowned with thornes, who crownes Martyrs with never withering flowers: that he should be stripped of his earthly garments, who arraies us with celestiall robes: that hee should be fed with gall, who feeds us with bread from heaven: that vinegar should be given to him for drinke, who prepareth for us the cup of salvation!

But before we goe out of the garden, we will gather some flowers. As the first sinne was committed in a garden, so the first satisfaction was made in a garden: in that garden there was an evill Angel tempting, in this garden a good Angel comforting. Adams sentence in that garden was, that hee should get his living with the sweat of his browes; and in this the second A∣dam procureth life unto us by the sweat of his whole body. Adam was driven out of that garden by an Angel brandishing a fiery blade, and our Saviour is fetched out of this with swords and staves, and brought into the high Priests palace, where he is most injuriously dealt withall; they cannot hold their hands off him whilest he is examined before the Judge, but, contrary to all law and good maners, they smite him with staves at his arraignment. Yea, but they were but rude souldiers, or fawning servants. Is there any more justice in the high Priest or the Councell, who not only take wil∣lingly any allegation against him, but also seeke out for false witnesses, and when they find none that were contests, yet they condemne him, and that for no ordinary crime, but for blasphemy in the highest degree? Neither were the Judges more unjust than the people mad against him, Away with him, say they, away with him, Crucifie him, crucifie him. Why? what evil hath he done? Spare Barabbas, not him. What? save a murderer, and murder a Saviour? O ye people of Judea, and inhabitants of Jerusalem, what so en∣rageth you against him? He hath cleansed your lepers, he hath cured your blind, he hath opened your deafe eares, he hath loosened your tongue-tyed, he hath healed your sicke, he hath raised your dead, he hath preached unto you the Gospel of the Kingdome, and the glad tidings of salvation; and is he not therefore worthy to live? He inviteth you to grace, Come unto mee all ye that are heavie laden; & unto glory, Come ye blessed of my Father: and therefore away with him, away with him? With these out cries Pilate is over∣borne, as if clamours of the promiscuous rout were to be taken for deposi∣tions of sworne witnesses, and hee pronounceth the unjustest sentence that ever was given, that Jesus was guilty of death. After the sentence execution

immediately ensueth; he is stript starke naked before the multitude (what would not an ingenuous man rather endure than this shame?) his flesh is torne with whips and scourges appointed for slaves, so cruelly, that Pilate himselfe, moved at so lamentable a spectacle, sheweth him to the people with an ecce homo, either to move them to pity, or to satisfie their bloud-thirsty appetite. As for the insolencies and indignities offered unto him by the souldiers, they are so odious and intolerable, that I cannot with pati∣ence relate them: and therefore I passe with our Saviour to Mount Calvarie; where foure great nailes were driven into the most tender and sinewy parts of his body, wherewith after he was fastened to the crosse, his crosse was set up in the midst betwixt two theeves, & the Mediatour of God and man now hangeth in the middle betwixt heaven and earth. I need not amplifie upon the death of the crosse, a death for the torment most grievous, most infamous amongst men, andn 1.445 accursed of God himselfe. Any one may con∣ceive what a torment it must needs be, when the whole weight of the bo∣dy hangeth upon the wounds in the hands & feet. But there were foure cir∣cumstances which very much aggravated his passion: 1. The nature of his complexion; for being made of Virgins flesh, and thereby of the purest and exactest temper, hee could not but be more sensible of excruciating tor∣ments than any other. 2. The place and time; the place Jerusalem the Me∣tropolis of all Judea, the time at Easter when there was a concourse of peo∣ple from all parts of Palestine, besides an infinite multitude of strangers that came to see that great solemnity. 3. The sight of his mother and dearest Disciple: in their sight to be put to so infamous and cruell a death, what a corrasive must it needs be? This was the sword that pierced his mothers heart; and how thinke wee it affected him? his compassion was no lesse griefe to him than his passion. 4. The insolency of his adversaries now floc∣king about his crosse, and by their deriding scoffes and taunts powring shar∣pest vinegar into his wounds. To endure that which man never did nor could, to be put to all extremiy of tortures and torments, and not to be be∣moaned, nay to be mocked at and reviled (Others he hath saved, himselfe he cannot save: Thou that destroyedst the Temple, and buildedst it up againe in three dayes, come downe from the crosse, and we will beleeve thee.) O this is an hyperbole of misery! There are yet foure considerations, which put as it were a spirituall crosse upon his materiall, and more tortured his soule than the other his body.

1. His unconceivable griefe for the obstinacy of the Jewish nation.

2. The apprehension of the destruction of the City and Temple, with a desolation of the whole Country to ensue shortly after his death.

3. The guilt of the sins of the whole world.

4. The sense of the full wrath of his Father for the sinnes of mankind, which he tooke upon himselfe. And now ye have the full dosis, and all the ingredients of that bitter cup which our Saviour prayed thrice that ito 1.446 might passe from him.

We have viewed the root and the branches, let us now gather some of the fruit of the tree of the crosse. Christs passion may be considered two maner of wayes:

• 1. Either as a story simply,
• 2. Or as Gospel.

The former consideration cannot but breed in us griefe & hatred; griefe for Christ his sufferings, and hatred of all that had their hand in his bloud: the latter will produce contrary aff••ctions, joy for our salvation, and love of our Saviour. For to consider and meditate upon our Saviours passion as Gospel, is to conceive, and by a speciall faith to beleeve, that his prayers and strong cries are intercessions for us, his obedience our merit, his sufferings our satisfactions, that we are purged by his sweat, quit by his taking, clo∣thed by his stripping, healed by his stripes, justified by his accusations, ab∣solved by his condemnation, ransomed by his bloud, and saved by his crosse.

These unspeakable benefits which ye have conceived by the Word, ye are now to receive by the Sacrament, if ye come prepared thereunto: for they who come prepared to participate of these holy mysteries, receive with them and by them, though not in them, the body and bloud of our Lord and Saviour, and thereby shall I say they become flesh of his flesh, and bone of his bone? nay rather he becommeth flesh of their flesh, and bone of their bone. The spirit which raised him quickneth them, and preserveth in them the life of grace, and them to the life of glory. Howbeit, as the swee∣test meats turne intop 1.447 choler in a distempered stomach, so this heavenly Manna, this food of Angels, nay this food which Angels never tasted, proves no better than poyson to them, whose hearts are not purified by faith, nor their consciences purged by true repentance and charity from uncleannesse, worldlinesse, envie, malice, ranckour, and the like corrupt af∣fections. If a Noble man came to visit us, how would we cleanse and per∣fume our houses? what care would we take to have all the roomes swept, hung and dressed up in the best manner? Beloved Christians, we are even now to receive and entertaine the Prince of Heaven, and the Son of God; let us therefore cleanse the inward roomes of our soules by examination of our whole life, wash them with the water of our penitent teares, dresse them up with divine graces, which are the sweetest flowers of Paradise, perfume them with most fragrant spices and aromaticall odours, which are our servent prayers, zealous meditations, and elevated affectious, tuned to that high straine of the sweet Singer of Israel, Lift ye up, ye gates, and be yeq 1.448 lift up, ye everlasting doores, and the King of glory shall come in. Cui, &c.

THE REWARD OF PATIENCE. THE LII. SERMON.

PHILIP. 2.9.

Wherefore God hath also highly exalted him.

Right Honourable, &c.

THe drift of the blessed Apostle in the former part of this chapter, to which my Text cohereth, is to quench the fire-bals of contention cast among the Philippians by proud and ambitious spirits, who preached the Gospel of truth not in truth and sincerity, but in faction, and through emulation: (Phil. 1.15.) Some indeed preach Christ out of envie and strife. This fire kindled more and more by the breath of contradiction, and nourished by the ambition of the teachers, and factious partaking of the hearers, Saint Paul seeketh to lave out, partly with his owne teares, partly with Christs bloud, both which he mingleth in a passionate exhortation at the entrance of this chapter: If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any bowels of mercies; fulfill yee my joy, bee yee like minded, having the same love, being of one accord, of one mind. Let nothing be done through strife or vaine glory. Look not every man to his owne things, but every man also to the things of others. Let the same mind be in you, which was also in Christ Jesus: who being in the forme of God, thought it no robbery to be equall with God: But made himselfe of no reputation, &c. In this context all other parts are curiously woven one in the other, only there is a bracke at the fifth verse, which seemes to have no connexion at all with the former: for the former were part of a zealous admonition to brotherly love and christian

reconciliation, add this to voluntary obedience and humiliation: in those he perswaded them to goe together as friends, in this to give place one to the other: in those he earnestly beseecheth them to be of one mind among themselves, in this to be of the same mind with Christ Jesus. Now peace and obedience, love and humility seeme to have no great affinity one with the other; for though their natures be not adverse, yet they are very divers. Howbeit, if ye look neerer to the texture of this sacred discourse, ye shall find it all closely wrought, and that this exhortation to humility, to which my Text belongeth, hath good coherence with the former, and is perti∣nent to the maine scope of the Apostle; which was to re-unite the severed affections, and reconcile the different opinions of the faithfull among the Philippians, that they might all both agree in the love of the same truth, and seeke that truth in love. This his holy desire he could not effect, nor bring about his godly purpose, before he had beat down the partition wall that was betwixt them: which because it was erected by pride, could be no otherwise demolished than by humility. The contentions among the peo∣ple grew from emulation among the Pastors, and that from vaine glory. As sparkes are kindled by ascending of the smoake, so all quarrels and conten∣tions by ambitious spirits: thea 1.449 divisions of Reuben are haughty thoughts of heart. A high conceit of their owne, and a low value and under rate of the gifts of others, usually keep men from yeelding one to the other upon good termes of Christian charity. Wherefore the Apostle, like a wise Physici∣an, applyeth his spirituall remedy not so much parti laesae, to the part where the malady brake forth, as to the cause, the vanitie of the Preachers, and pride of the hearers, after this manner:

Christ humbled himselfe, and became obedient unto death, even the death of the Crosse: therefore they who desire to be affected and liked of him, must be like affected to him, and not exalt themselves above others in pride, but rather abase them∣selves below them in humility; not behave themselves as lords over the faith of others, but rather demeane themselves as servants for Christs sake; not pursue ambitiously the glory of this world, but account it the greatest glory to partake with Christ in the infamy of the Crosse. How unfit and incongruous a thing is it in contention to preach the Gospel of peace? in rage and choler to treat of meeknesse? in malice and hatred to exhort to Christian love and reconciliation? in pride to commend hu∣mility? in vaine glory to erect the Crosse of Christ? that is to deny the power of it in so declaring it. Yet if they will needs bee ambitious, if their affections are so set upon glory and honour that nothing can take them off, let them take the readiest course to compasse their desire, which lyeth not in the higher way they have chosen, by advancing themselves, but in the lower way, which Christ took by abasing himselfe.

For glory is of the nature of a Crocodile, which flyeth from them that pursue it, and pursueth them that flie it, as S.b 1.450 Chrysostome excellently declareth it: Glory (saith he) cannot be attained but by eschuing it; if thou makest after it, it ma∣keth away from thee; if thou flyest from it, it followeth thee; if thou desirest to be glorious, be not ambitious; for all truly honour them who affect not honour: as on the contrary they hold a base opinion of such as are ever aspiring to honour, and that for the most part without desert.

Two weighty reasons wee have in this verse to incline all Christian minds to obedient humility or humble obedience, a patterne of it and the reward thereof: he humbled himse••fe so low, therefore God exalted him so high. Of the patterne most lively drawne in the life and especially the death of our Saviour, I have said something already, and shall more hereafter; yet can never say all. As Socrates spake of Philosophy, that it was nothing but meditatio mortis, a meditation upon death, we may of Divinity, that it is in a manner nothing else but meditatio mortis Christi, a meditation on Christs death: for the learnedest of all the Apostles would be knowne of no other knowledge that he had, or much esteemed but this, Ic 1.451 desire (saith he) to know nothing but Jesus Christ, and him crucified.d 1.452 Pliny describeth unto us a strange kind of people in Africa, that had no mouthes, but received all their nourishment at their nostrils (which is nothing else but sweet smells and fra∣grant odours) who if they are to take any long journey, provide themselves of great store of flowers, and sweet wood, and aromaticall spices, lest they starve by the way. I will not warrant the narration, because I know it is a case over-ruled in Aristotles philosophy, that smells nourish not; but the application I can make good out of the Apostle, who calleth the Gospel and the Preachers thereof odorem vitae ad vi••am, a savour ofe 1.453 life unto life. Though the naturall life be not, yet the spirituall is nourished by odours & savours. And howsoever we are not in our bodies, yet in our soules we are Astomi, and, like those people of Africa, rec••ive nourishment from sweet trees and roots. The sweet root we are alwayes to carry about us, is the root of the flower of Jesse: the savoury wood we are to smell unto, is the wood of the Crosse, that is, the tree of life in the midst of our Paradise. It is the ladder of Jacob whereby we ascend into heaven, it is the rod of Aaron that continually buddeth in the Church, it is the Juniper tree whose shade killeth the Serpent, it is the tree which was cast into the waters of Marah and made them sweet: no water so bitter, no affliction so brackish, to which the Crosse of Christ giveth not a sweet rellish.

But to proceed from the eff••ct of Christs passion in us, our comfort and salvation, to the effect of it in himselfe, his glory and ex••ltation, expressed in the letter of my Text, Wherefore God hath also highly exalted him.

Wherefore. Although there can be no cause given of Gods will, which is the cause of all causes; yet (as Aquinas teacheth us to distinguish) there may be ratio rei volitae, a reason of the thing willed by God: for God, accor∣ding to the counsell of his owne will, setteth divers things in such an order, that the former is the cause of the latter; yet none of them a cause, but an effect of his will. For example, in that golden chaine drawne by the Apo∣stle, Whom he hathf 1.454 predestinated those he hath called, whom he hath called he hath justified, whom he hath justified he hath glorified: predestination is a cause of vocation, vocation of justification, justification of glorification; yet all of these depend upon Gods will, and his will upon none of them. In like manner, God hath so disposed the causes of our salvation, that Christs in∣carnation and humiliation should goe before his glory and exaltation, & the one bee the meritorious cause of the other: yet neither of them is causa voluntatis divinae exaltantis, but ratio exaltationis volitae; neither of them a cause of Gods will exalting, but the former the reason of Christs exaltation, as willed by God.

God. Though Christ rose of himselfe, and, as himselfe speaketh, reared up the temple of his body after it was destroyed ratione suppositi, yet ratione principii it is most true, God raised him up: and therefore the Apostle saith else-where, that he wasg 1.455 raised by the right hand of God, that is, divine, power; but because this divine power was his owne, and essentiall to him as God, he may be truly said also to have raised himselfe.

Hath highly exalted. Above the grave in his resurrection, above the earth in his ascension, above the heaven in his session at the right hand of his Fa∣ther. In the words highly exalted there is no tautologie, but an emphasis, which is all one as if he had said, Super omnem altitudinem exaltavit, super omnem potestatem evexit, he exalted him above all highnesse, he gave him a power above all powers, and a name above all names.

Him. It is desputed among Divines, whether this him hath reference to Christ, considered as God or man: that is to say, whether he was exalted according to his humane nature only, or according to the divine also. Some later Expositors of good note, and by name M^r. Perkins on the Creed, re∣solve that Christ was exalted according to both natures; according to his humane, by laying down all infirmities of mans nature, and assuming to him∣self all qualities of glory: according to his divine, by the manifestation of the Godhead in the manhood, which before seemed to lie hid. But this seemeth not to be so proper an interpretation, neither can it be well conceived how that which is highest can be said to be exalted; but Christ (according to his divine nature) is and alwaies was, together with the Holy Ghost, most high in the glory of God the Father. It is true which they affirme, that the Deity more manifestly appeared in our Saviour after his resurrection than before, the rayes of divine Majesty were more conspicuous in him than before; but this commeth not home to the point. For this manifestation of the Deity in the humane nature, was no exaltation of the divine nature, but of the hu∣mane. As when the beames of the Sunne fall upon glasse, the glasse is illu∣strated thereby, not the beame; so the manifestation of the Deity in the humane nature of Christ, was the glory and exaltation of the manhood, not of the Godhead. I conclude this point therefore, according to the mind of the ancient and most of the later Interpreters, that God exalted Christ ac∣cording to that nature, which before was abased even unto the death of the Crosse: and that was apparently his humane. For according to his divine, as he could not be humbled by any, so neither be exalted: as he could not die, so neither be raised from death.

Having thus parced the words, it remaineth that we make construction of the whole; which confirmeth to us a principall article of our faith, and giveth us thus much to understand concerning the present estate of our Lord and Saviour, That because being in the forme of God, clothed with majesty and honour, adored by Cherubins, Seraphins, Archangels and Angels, he dis-robed himselfe of his glorious attire, and put upon him the habit and forme of a servant, and in it, to satisfie for the sins of the whole world, en∣dured all indignities, disgraces, vexations, derisions, tortures and torments, and for the close of all death it selfe, yea that cruell, infamous and accur∣sed death of the Crosse: therefore God even his Father, to whom he thus far obeyed, and most humbly submitted himselfe, hath accordingly exalted

him, raising him from the dead, carrying him up in triumph into hea∣ven, setting him in a throne of Jasper at his right hand, investing him with robes of majesty and glory, conferring upon him all power and authority, and giving him a name above all names, and a stile above all earthly stiles, King of Kings and Lord of Lords, giving charge to all creatures of what rank or degree soever in heaven, earth, or under the earth, to honour him as their King and God, in such sort that they never speake or thinke of him without bowing the knee, and doing him the greatest reverence and religious respect that is possibly to be expressed.

In this high mysterie of our faith five specialties are remarkable:

• 1 The cause, Wherefore.
• 2 The person advancing, God.
• 3 The advancement it selfe, exalted.
• 4 The manner, highly.
• 5 The person advanced, him. Begin we with the cause.

Wherefore. That which was elsewhere spoken by our Saviour,h 1.456 He that humbleth himselfe shall bee exalted, is here spoken of our Saviour, hee humbled himselfe to suffer a most accursed death, therefore God highly exalted him to a most blessed and glorious life. We are too well conceited of our selves, & gather too much from Gods love and gracious promises to us, if we expect that he should bring us by a nearer way and shorter cut to cele∣stiall glory, than he did his onely begotten Son; who came not easily by his crowne, but bought it dearly with a price, not which he gave, but rather for which hee was given himselfe. His conquest over death and hell, and the spoyles taken from them, were not Salmacida spolia, sine sanguine & sudore, spoyles got without sweat or blood-shed; for he sweat, and he bled; nay he sweat blood in his striving and struggling for them. Wherefore if God hum∣ble us by any grievous visitation, if by sicknesse, poverty, disgrace, or capti∣vity wee are brought low in the world, let us not bee too much dejected therewith; we are not fallen, nor can fall so low as our Saviour descended of himselfe immediately before his glorious exaltation. The lower a former wave carrieth downe the ship, the higher the later beareth it up: the farther backe the arrow is drawn, the farther forward it flyeth. Our affections as our actions are altogether preposterous and wrong: in the height of prosperity we are usually without feare, in the depth of misery without hope. Where∣as if we weighed all things in an equall ballance, and guided our judgement, not by sight, but by faith; not by present probabilities, but by antecedent certainties: we should find no place more dangerous to build our confidence upon, than the ridge of prosperity: no ground surer to cast the anchor of our hope upon, than the bottome of misery. How suddenly was Herod, who heard himself called a god and not a man, deprived of his kingdome & life by worms and no men? whereas David, who reputed himselfe a worm and no man, was made a King over men. Moses was taken from feeding sheepe, to feed the peo∣ple of God: but on the contrary, Nebuchadnezzar from feeding innu∣merable flockes of people, shall I say to feed sheepe? nay to be fed as a sheepe, and graze among the beasts of the field. O what a sudden change was here made in the state of this mighty Monarch? How was hee

that gloried in his building of great Babel brought to Babel, that is, confusi∣on? he that before dropp'd with sweet ointment, feasted all his senses with the pleasures of a King, hath the dew of heaven for his oyntment, the flowry earth for his carpets, the weeds for his sallets, the lowing of beasts for his musick, and the skie for his star-chamber. How great a fall also had the pride of Antiochus, who riding furiously in his chariot against Jerusalem, was thrown out of it on the ground, and with the fall so bruised his members, that his flesh rotted and bred wormes in great abundance?i 1.457 Hee that a little be∣fore thought that hee might command the waves of the sea (so proud was he be∣yond the condition of man) and weigh the high mountaines in a ballance, was now cast on the ground, and carryed in an horse-litter, declaring unto all the manifest power of God. So that the wormes came out of the bowels of this wic∣ked man in great abundance; and while hee was yet alive his flesh fell off with paine and torments, and all his army was grieved with the stench. Thek 1.458 King of Armenia, who had beene formerly tributary to Cyrus, understanding that that puissant Prince was engaged in a dangerous warre with Croesus, worketh upon this advantage, rebels against Cyrus, and maketh himselfe an absolute Prince. But within a few dayes Cyrus having got the conquest of Croesus, turnes his forces against this rebell, taketh him, his wife and chil∣dren prisoners; yet upon his submission, above his hope and expectation, both giveth him his life and his crown, and putteth him in a better state than ever hee was. Whereupon that proud captivated, and humble restored Prince, acknowledging his treachery and folly, said, O how doth the wisdome of heaven over-shadow the providence of mortall men? how little are we aware of what may betide us? how glassy are our scepters? how brittle our estate? The other day when I made full account to have made my selfe a free absolute Monarch, I lost both liberty and crowne; and this day when I gave my selfe for gone, and looked every houre to have had my head strucke off, I have gained both pardon, liberty, and my crowne better settled than ever before. Such ex∣amples are so frequent, not onely in the sacred Annals of the Church, but also in profane stories, that a Philosopher being asked what God did in the world, answered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,l 1.459 he abaseth noble things, and ennobleth base; hee turneth Scepters into Mattockes, and Mattocks into Scepters; hee maketh hovels of palaces, and palaces of hovels; pulleth downe high things, and raiseth up low: agreeably to the words of the Prophet Esay,m 1.460 Every valley shall bee exalted, and every hill brought low.

Whence notwithstanding we are not to inferre. That God is more the God of the vales than of the hills, or that hee better esteemeth the low cottage of the beggar, than the high turrets of Princes: hee taketh no pleasure in the fall of any, much lesse of his deare children. It is not their broken estate, but their contrite heart; not their poverty in goods, but in spirit; not their lownesse of condition, but their lowlinesse of minde, which hee approveth and rewardeth, giving honour to that vertue which ascribeth all honour to him. The Apostle saith not, because Christ was humbled and put to so cruell and shamefull a death, therefore God highly exalted him; but because hee humbled himselfe. Which reason of the Apostle may bee confirmed, or at least illustrated by other paralle'd texts of Scripture:n 1.461 The pride of a man

shall bring him low, but the humble spirit shall enjoy glory.o 1.462 Before destructi∣on the heart of man is haughty, but before glory goeth lowlinesse.p 1.463 When o∣thers are cast downe, thou shalt say, I am lifted up, and God shall save the hum∣ble: and,q 1.464 Hee hath put downe the mighty from their seat, and hath exalted the lowly and meeke. Yea to honour and exalt them hee humbleth himselfe, andr 1.465 commeth downe to dwell with them: for thus saith the high and lofty One, that inhabiteth eternity, whose name is holy; I dwell in the high and holy place: with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. When a Prince rideth in progresse how much are they graced at whose house hee lieth but for a night? how far greater honour is done to the humble soul, with whom God lodgeth not for a night or abideth for a few dayes, but continually dwel∣leth? what can there bee wanting where God is, in whom are all things? how will he furnish his house? how will he set forth his rooms? how glori∣ously will hee beautifie and decke his closet and cabinet? I know not how God can raise the dwelling of the humble soule higher, who by his dwel∣ling in it hath made it equall to the highest heaven: I dwell, saith hee, in the high and holy place, with him also that is of a contrite and humble spirit. There is no more difference betweene the seat of the blessed above the heavens, and the caves of the poorest servants of God under the earth, than between two royall palaces, the one higher the other lower built, but both equally honoured with the Court lying at them. In the weighing of gold the lights 1.466 pieces rise up, but the weighty beare downe the scale; and surely they are but light who are lifted up in a selfe-conceit, but they who have true worth and weight in them are depressed in themselves, and beare downe towards the earth. Looke wee to the wisest of all the Philosophers, hee was the modestest; for his profession was, Hoc scio, quod nihil scio; This I know, that I know nothing. Looke wee to the learnedest of all the Greeke Fathers, Origen, hee was the most ingenuous; for his confession was, Ignorantiam meam non ignoro, I am not ignorant of mine owne ignorance. Looke wee to the most judicious and industrious of all the Latine, Saintt 1.467 Austine, he was the humblest; for even in his heat of contention with Jerome hee acknow∣ledgeth him his better, Hieronymus Presbyter Augustino Episcopo major est, though the dignity of a Bishop exceed that of a Priest, yet Priest Jerome is a better or a greater man than Bishop Austine. Looke wee to the best of Kings, David, hee was the freest from pride;u 1.468 Lord, saith hee, I am not high-minded, I have no proud lookes, I doe not exercise my selfe in great mat∣ters, or in things too high for mee: surely I have behaved and quieted my selfe as a child that is weaned of his mother, my soul is even as a weaned child. Look wee to the noblest of all the* 1.469 Romane Emperours, his Motto was, Malo membrum esse Ecclesiae quàm caput Imperii; I account it a greater honour to bee a member of the Church than the head of the Empire. Looke wee to him that was not inferiour to the chiefe Apostles, surnamed Paulus (as some of the Ancient ghesse) quasi paululus, because hee was least in his owne eyes, not worthy to bee called an Apostle, as himselfe freely* 1.470 confesseth. Look we to the mirrour of all perfection, Christ Jesus, in whom are all the treasures of wisedome and grace, he setteth out humility as his chiefest jewell;x 1.471 Learn of mee, saith he, that I am meeke and humble in heart. The raine falleth from the

hils, and settleth in the vales; and Gods blessings in like manner if they fall upon the high-minded and proud, yet they stay not with them, but passe and slide from them downe to the meeke and humble, where hee commandeth them to rest. The reason is evident why the humblest men are best; for grace alone maketh good, and a greater measure thereof better: nowy 1.472 God resi∣steth the proud, and giveth grace to the humble; and to the more humble the more grace, because they more desire it, and are more capable thereof. For the more empty the vessel is, the more liquor it receiveth; in like maner the more empty wee are in our owne conceits, the more heavenly grace Godz 1.473 infuseth into us. To him therefore let our soules continually gaspe as a thirsty land, let us pray to him for humility that wee may have grace, and more grace that wee may be continually more humble.

Lord, who hast taught us that because thy Son our Saviour being in the forme of God humbled himselfe, and in his humility became obedient, and in his obedience suffered death, even the most ignominious, painfull, and accursed death of the crosse; thou hast exalted him highly above the grave in his resurrection, the earth in his ascension, above the starres of heaven in his session: establish our faith in his estate both of humiliation and exaltation, and grant that his humility may be our instruction, his o∣bedience our rule, his passion our satisfaction, his resurrection our justification, his ascension our improvement of sanctification, and his session at thy right hand our glorification.

Amen. Deo Patri, Filio, & Sp. S. sit laus, &c.

LOWLINES EXALTED: OR Gloria Crocodilus. THE LIII. SERMON.

PHIL. 2.9.

Wherefore God hath also highly exalted him.

Right Honourable, &c.

WEe are come to keep holy the solemnest feast the Church ever appointed, to recount thankfully the greatest bene∣fit mankinde ever received, to celebrate joyfully the hap∣piest day time ever brought forth: and if the rising of the sun upon the earth make a naturall day in the Calendar of the world, shall not much more the rising of the Sun of righteousnesse out of the grave with his glorious beams, describe a festivall day in the Calendar of the Church? If the rest of God from the works of cre∣ation was a just cause of sanctifying a perpetuall Sabbath to the memory thereof; may not the rest of our Lord from the works of redemption, more painefull to him, more beneficiall to us, challenge the like prerogative of a day to be hallowed and consecrated unto it? shall we not keep it as a Sabbath on earth, which hath procured for us an everlasting Sabbath in heaven? The holy Apostles, and their Successors, who followed the true light of the world so near that they could not misse their way, thought it so meet and requisite, that upon this ground they changed the seventh day from the creation, appointed by God himselfe for aa 1.474 Sabbath, and fixed the Chri∣stian

Sabbath upon the first day of the weeke, to eternize the memory of our Lords resurrection. This day is the first borne of the Church feasts, the Prototypon and samplar Lords day, if I may so speak, from whence all the other throughout the yeere were drawne as patternes: this is as the Sunne it selfe, they are as the Parelii the Philosophers speake of, images and re∣presentations of that glorious light in bright clouds, like so many glasses set about the body thereof. With what solemnity then the highest Christian feast is to be celebrated, with what religion the christian Sabbath of sab∣baths is to be kept, with what affection the accomplishment of our redemp∣tion, the glorification of our bodies, the consummation of our happinesse the triumph of our Lord over death and hell, and ours in him and for him is to be recounted, with what preparation & holy reverence the Sacrament of our Lords body and bloud, which seales unto us these inestimable benefits, is to be received; with that solemnity, that religion, that affection, that pre∣paration, that elevation of our minds we are to offer this morning sacrifice. Wherefore I must intreat you to endeavour to raise your thoughts and af∣fections above their ordinary levell, that they fall not short of this high day, which as it representeth the raising and exaltation of the worlds Re∣deemer, so it selfe is raised and exalted above all other Christian feasts. Were our devotion key cold, and quite dead, yet mee thinkes that the rai∣sing of our Lord from the dead should revive it, and put new life and heat into it, as it drew the bodies of many Saints out of the graves to accompany our Lord into the holy City. After the Sun had bin in the eclipse for three houres, when the fountaine of light began againe to be opened, and the beames like streames run as before, how lightsome on the sudden was the world? how beautifull, being as it were new gilt with those precious raies? how joyfull and cheerfull were the countenances of all men? The Sunne of righteousnesse had been in a totall eclipse, not for three houres, but three whole dayes and nights, and then there was nothing but darknesse of sor∣••ow over the face of the whole Church; but now hee appeares in greater glory than ever before; now he shineth in his full strength. What joy must this needs be to all that before sate in darknesse and in the shadow of death? In the deadest time of the yeere we celebrated joyfully the birth of our Lord out of the wombe of the Virgin, and shall we not this Spring as much rejoyce at his second birth, and springing out of the wombe of the earth? Then he was borne in humility, and swadled in clouts, now he is borne in majesty, and clothed with robes of glory; then he was borne to obey, now to rule; then to dye, now to live for ever; then to be nailed on the crosse at the right hand of a theefe, now to be settled on a throne at the right hand of his Father.

As Cookes serve in sweet meats with sowre sawces, Musicians in their songs insert discords, to give rellish as it were to their concords, andb 1.475 Rhe∣toricians set off their figures by solaecismes or plaine sentences: in like man∣ner the Apostle, to extoll our Saviours exaltation the higher, depresseth his humiliation the lower; he expresseth his passion in the darkest colours, to make the glory of his resurrection appear the brighter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he emp∣tied himselfe, word for word, made himselfe of no reputation, and took upon him the forme of a servant, and being found in fashion as a man he humbled

himselfe, and became obedient unto death, even the death of the Crosse. Where∣fore God also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, highly exalted him, Superexaltavit: as if ye would say, he highly raised him on high. The stroake is doubled upon the naile to drive it in further; the beame is reflected to give more light and heat; the word is repeated for more significancy and efficacy: as, Visitando visi∣tabo, and desiderando desideravi, and benedicendo benedicam, and gavisi sunt gaudio magno; a••, inc 1.476 visiting I will visit, that is, I will most surely visit: and I haved 1.477 desired with desire, that is, I have vehemently desired to eate this Passover: and the wise mene 1.478 rejoyced with joy to see the starre, that is, they exceedingly rejoyced: and inf 1.479 blessing will I blesse thee, saith God to Abraham, that is, I will wonderfully, I will extraordinarily blesse thee with store of blessings; so here superexaltavit, he highly raised on high signifieth he raised him by many degrees, he exalted him to the highest ho∣nour he was capable of: so highly, that all creatures whatsoever are far be∣low him. In these two words, highly exalted, are wound up three Articles of our Christian Beliefe immediately following one the other in the Apo∣stles Creed,

• 1. Resurrection,
• 2. Ascension,
• 3. Session at the right hand of God.

When he was raised from the dead, he was exalted; but when he ascended, and tooke his place at the right hand of God above all thrones, dominions, principalities, and powers, he was highly exalted. As there are three de∣scents in his humiliation; his death, his going downe to Hell, his lying in the grave three dayes and three nights: so there are three ascents in his ex∣altation correspondent unto them; to the first degree of his humiliation, his death, answereth the first degree of his exaltation, his resurrection: to the second, his descent into hell, his ascension into heaven: to the third, his lying three dayes and three nights in the grave, which was the lowest degree of his humiliation, the highest degree of his exaltation, his sitting at the right hand of God. The sweet flower of Jesse, which was set at his death, and thrust deep into the ground at his buriall, is now sprung up from the earth in his resurrection, openeth his leaves, and sends forth a savour of life unto life to all that by faith smell unto it.

But to keep to the words of my Text; the parts whereof resemble insecta animalia, those creeping things, which if you cut them asunder, will joyne againe: therefore is as the communis terminus to them all, because the Son of God was so farre humbled, it was fit he should be exalted accordingly; because he humbled himselfe, therefore God exalted him; because he hum∣bled himselfe so low, God exalted him so high: where humility goes be∣fore, there is a just cause of exaltation; and where there is a cause, God will exalt; and where God exalteth, he exalteth highly.

Wherefore. It is hotly argued between the reformed Divines and Pa∣pists, Utrum Christus sibi meruerit; Whether Christ merited any thing for himselfe, or only for us. The Romanists stand for the first, the Protestants for the second opinion. I see no cause why this controversie should not be composed: for questionlesse Christs humiliation deserved an exaltation, neither can we attribute too much glory to our Redeemer. Albeit there∣fore

as Mediatour he merited for us, yet as man he might also merit for himselfe: and the word Quaproptet, Wherefore, seemeth rather to imply the meritorious cause of his exaltation, than a consequence only of the hy∣postaticall union. Where God exalteth, there is alwayes some cause; he advanced not his Son without merit. Whose example, if they (in whose gifts the greatest preferments are) did alwayes follow, the garlands of honours should not be taken from them that winne the race, and given to standers by. Cato was in the right, who said, he had rather that men should aske why hath Cato no statue or monument, rather than why should he have a monument? And surely it is a greater honour, that men should enquire why such a man of worth is not preferred, than why is such a man of no worth preferred; yet as in nature, so in states, the heaviest bodies will ascend ad supplendum vacuum, to fill up a vacuity. Worthlesse men, like Apes and Monkies, will not be quiet till they have got to the top of the house, and when they are there, what doe they but make mouthes and faces at passen∣gers, or breake glasses, or play other ridiculous feats? The old thorow∣faire to the Temple of honour among the Romans, was by the Temple of vertue; but now it is said men have found a neerer way through the postern gate of Juno Moneta. The ancient Philosophers did but dreame of a golden age, but we see it:

Aurea nunc verê sunt secula, plurimus auro Venit honos, auro conciliatur amor.

This may be well esteemed the golden age, in which gold is in greatest esteem. Gold supplies all defects, and answereth to all things: Ag 1.480 Calfe shall be worshipped with divine honour, if he be of gold. But the best is, they that rise like Jonas gourd in a night, are blasted in an houre; and as they are rai∣sed no man knowes why, so they fall no man knowes how. It is not possi∣ble that a high and great building should stand without a foundation. Now if we will beleeve Saint Austine, the foundation of honour is worth, and this must be laid deep in the ground of humility.

He humbled himselfe; therefore God highly exalted him. If Christ, who humbled and abased himselfe so low, be now so highly exalted above all principalities, and powers, and thrones, and dominions, there is no cause then why any of Gods children humbled under his hand, how low soever they are brought, should despaire of rising againe. Looke they upward or downward, they may fasten the anchor of their hope: beneath them our Sa∣viour was, who now is above the heavens. Are they spoiled of their goods? he was stripped starke naked. Have they left a great estate, he left a King∣dome in Heaven. Are they falsly accused? he was condemned of blasphe∣my. Are they railed at? he was spit upon. Are they pricked with griefes? he was crowned with thornes. Doe they lye hard? he hung upon the crosse. Doe they sigh for their grievous afflictions? he gave up the ghost in torments. Are they forsaken of their friends? he was for a time of his Father: (Myh 1.481 God, my God, why hast thou forsaken mee?) Have they things laid to their charge they never knew? he was charged with the sins of the whole world, which pressed him downe to the earth, nay yet lower, to the grave; and yet behold he now sitteth at the right hand of God, and he who

was abased beneath the lowest creatures, is advanced above all, and all bow unto him. And therefore as the oake

Ab ipso ducit opes animumque ferro.

taketh heart as it were, and groweth by the stroake of the axe; and asi 1.482 An∣teus the Gyant recovered his strength by his fall on the ground: so should they take comfort from their afflictions, and gather arguments of their future exaltation from their present fall and humiliation. They are fallen and humbled, therefore in case to be raised; there is a why and a wherefore they should be exalted: they are in a good way to honour, wherein they may see our Saviours footsteps before them. God woundeth and healeth, he killeth and reviveth, he letteth his children downe to the gates of hell to terrefie them for their sinnes, and make them claspe about him, and lay faster hold on his promises; for he bringeth them backe againe. The solemnitie used at the inauguration of the Emperour of the Tartars somewhat resembleth Gods dealing with his children & the heires of the crowne of heaven.k 1.483 Bodin thus relateth it: When the Nobles and Peeres are assembled, the Prince to be crowned is taken out of a chaire of estate, and set upon a low stoole or planke on the ground: the Priest who is to sacre him useth these words, Looke up to heaven and acknowledge the sove∣raigne Commander of the whole world, and know that if thou rule justly, hee will establish thy Throne under thee, and settle the crowne upon thee: but if thou cast away all feare of him, and car•• of the peoples safetie and welfare, he will pull thee downe from thy high Throne, and lay thee on the ground, take all from thee that he hath given thee, and leave thee not so much as this sorry board thou sittest upon. After which words hee is invested with Princely robes, carried up in great state, set in his Imperiall Throne, crowned and proclaimed Emperour: in like manner, God before he advanceth his dea∣rest children, and putteth the Crowne of glory upon their heads, setteth them as it were upon a low planke, in some meane or deplorate condition up∣on earth, that they may humble themselves under that mighty hand of his, whichl 1.484 raiseth the poore out of the dust, and lifteth the needy out of the dounghill, that he may set them even with the Princes of his people. Sith then God raiseth the poore from the dounghill to tread upon cloth of estate, and sit in the Throne of Princes, sith he advanceth men of smallest meanes to great estates, and casting the bright beames of his favour upon the lowest and obscurest hovells and cottages, maketh them illustrious and glori∣ous, why should any of Gods children by any extremity whatsoever be driven to resigne their estate in his promises? to close their owne eyes be∣fore they are dead? and yeeld up their last breath with sighes of griefe and groanes of despaire? They lye but in the dust, God raiseth from the doung∣hill, as he did Job; nay from the dungeon, as he did Daniel and Jeremy; nay yet lower, from the grave, as he did Lazarus; nay yet lower, from the neathermost hell, as he did our Saviour. Kings have long hands,

An nescis longas regibus esse manus?

and God hath out-stretched armes: there is no place so high which they cannot reach, and from thence plucke downe the proud: no depth so low, which they cannot sound, and from thence draw up the humble. The cele∣stiall bodies distill their influence downe to the lowest vales, which stayeth

not all there, but some part of it is conveighed yet lower, by pores & secret passages, even to the bosome and bowels of the earth, to the generation and perfection of the metalls and mineralls there: and shall we not thinke that the beames of Gods favour can carry downe the sweetest influences of his graces into the deepest dungeon of misery, and darkest chambers of death? If art can make of ashes and trash pure and shining glasse, if nature produceth gold of the basest of all the elements earth, and precious stones of excrementitious moisture; what marvell is it, that God should make scepters of mattockes, cedars of shrubs, and of those that are accounted the off-scouring of all things starres of heaven? No Christian doubteth of his power: all the question that can be made, is of his will; and thereof we can make no question that heare his gracious promise, that hee thatm 1.485 hum∣bleth himselfe shall be exalted. Why then are not all that are humbled exal∣ted? A short answer may be, because they humble not themselves as Christ here did, neither are truly humbled. All that are throwne downe presently doe not yeeld; sicknesse may bring the body low, and calamity the estate lower, and yet the mind be high and haughty: and that de facto they are not humble, who complaine that they are not raised, their repining at others preferment, and their staying behind them maketh it manifest. For nothing is so repugnant to humility as ambition: (ambition is of the Eagle and Fal∣cons brood, it soareth aloft; but humility is è genere reptilium, of the na∣ture of wormes that creep on the ground.) He whom humility truly in∣formeth how small his deserts, how great his defects are, how vaine the pompes of this world, how secure a quiet and retired life, cannot inor∣dinately desire preferment, which in his judgement is not preferment, sith he preferreth a lower estate above it, as more sutable to the lowlinesse of his mind. With this two-forked ram therefore we may push downe all the forts which discontented spirits raise against the divine providence: if they are truly humble, they desire not to be exalted; if they are not hum∣ble, they deserve not.

Howbeit, the cunning painter of vices in the tables of mens hearts set∣teth such a faire colour upon ambition, that he sometimes deceiveth hum∣ble Christians, and ere they are aware, maketh them enamoured with it. The colour is the advancement of Gods glory by their preferment: for these or the like thoughts hee suggesteth, God hath bestowed upon you some eminent gifts or graces, this to deny were not humility, but unthank∣fulnesse; to bury these in oblivion and obscurity, cannot but be prejudici∣all to his glory: therefore sith his commandement is,n 1.486 Let your light so shine before men, that they may see your workes, and glorifie your Father which is in heaven, it is your part to endeavour to take your candle from under the bushell which covereth it, and set it on a high candlesticke, that is, some eminent place of dignity in Church or Common-wealth, that it may give light to the whole house of God. But latet anguis in herbâ, there lyeth a foule affection under this faire pretence. For such as are overtaken with this temp∣tation of Sathan, seeke not their owne advancement for Gods glory, but Gods glory (if so at all they seeke it) for their owne advancement: they pray that the Sunne may cleerly shew forth his beames, but it is, that their gifts, which are but as moates in comparison, may be seen and glissen in his

raies. They are like false friends and cunning spokesmen, they beare the world in hand that they wooe for God, but they speake for themselves. Other∣wise it would be indifferent to them, if any other of as good or better parts than themselves, should be preferred to those dignities they aspire unto: and howsoever they could not but rest satisfied with the answer of God himselfe, I haveo 1.487 glorified my name, and will glorifie it. God hath a greater care of his glory than they can have: neither is there one only way by which he setteth forth his glory; for the wayes of the Lord are mercy and justice. All that are exalted are not exalted in mercy, some are exalted in justice, as malefactors are carried up to a high scaffold for more exemplary punishment. God bestoweth no gifts in vaine, he will make the best bene∣fit and advantage for his glory, feare they it not: he knoweth the value of all the jewells of his grace, and he will sort and ranke them where they may most decke and adorne his Spouse, take they no care for it. As for their condition, what doth their obscurity and privacy disparage them? their Father who seeth their good parts in secret will reward them openly.

I fore-see what may be further objected against the doctrine delivered; if he that humbleth himselfe shall be exalted, how commeth it to passe, that none are usually more vilified and dis-esteemed, than they who make them∣selves cheap? Tanti eris, quanti te feceris, a man is accounted of according to that he valueth himselfe: his gifts of mind and body are never thought worth more than himselfe priseth them at. Who get sooner into the high∣est places of preferment, than those who are still climbing? Doth not pride and ambition exalt many? or at least are not those that are in high places high minded? and consequently, neither are the humble exalted, nor those that are exalted humble? I answer that the proud are often exalted in this world, yet not by God; but either by the world, who like a cunning wrest∣ler, lifteth up his adversary above ground to give him the greater fall: or by the Divell, who doth his best by his instruments to set them in high pla∣ces, that through giddinesse they may fall and ruine themselves: Or if it be by God, it is in justice, not in mercy, as souldiers condemned to the stra∣pado, are drawne up to the highest round, that they may be more tortu∣red in their fall. My collection out of this Text standeth yet firme, None are exalted by God in mercy, especially to a Crowne in heaven, of which the Apostle here speaketh, but such as are dejected in themselves, and beare a low saile in their minds. For God acknowledgeth none for his but those that deny themselves; he is pleased with none, but those that are dis∣pleased with themselves: he accounteth none worthy of honour, but those that account themselves unworthy.

Now the reason why God exalteth the humble is apparent; for he hath promised, Honorantes me honorabo; Them thatp 1.488 honour mee, I will honour: and none more honoureth God than the humble, who ascribeth nothing to himselfe but all to God. If Princes most willingly advance those to high places under them, who they are perswaded will most honour them, and doe them best service in their offices; whom then should God rather raise than the humble, who the more they are exalted, the more they extoll him? the more glorious they are, the more they glorifie him? the more light of honour they receive, the more they reflect backe? Besides, to

whom is honour more due than to those who flye it? who fitter to go∣verne than they who know best what it is to obey? who are like to be freer from oppressing and depressing others, than they who in the height of their fortune most deject their minds? Those vertues which are most at∣tractive, and are aptest to win our love and affection, are all either parts or adjuncts of humility. None so religious as the humble, who by so much hath a higher conceit of God by how much he hath the lower of himselfe. None so thankfull as hee, who acknowledgeth all Gods blessings un∣due. None so patient as hee, who acknowledgeth all the chastisements that are inflicted upon him most due unto him. None so obedient as hee, who utterly denieth himselfe, and bringeth every thought in subjection to Gods Word. None so fervent in prayer as he, who is most sensible of his wants. None so penitent as he, who abhorreth himselfe for his sinnes, and repenteth in dust and ashes. None so mercifull as he, who accounteth him∣selfe the greatest offender. None so free in contribution to others as hee, who maketh reckoning that any better deserves Gods blessings than him∣selfe. These graces and beautifull ornaments of the humble soule kindle an affection in God himselfe, and shall they not inflame our love to this ver∣tue? Looke we not to the acts of it, which seem vile and base, but to the effects, which are glorious and honourable: It is calledq 1.489 poverty in spirit, yet it enricheth the soule; it is in name and nature lowlinesse, yet it exal∣teth; it is vile in the eyes of the world, but precious in Gods esteem. The grasse upon the house top withereth, and the July-flowers on the wall soon lose their sent; but the Violets and other flowers that grow neere to the ground smell sweeter, and last longer. What doe the twelve precious stones shining in the foundation of the heavenly Jerusalem signifie, but so many Christian vertues laid in the ground of humility? Neither let it trou∣ble any, that men who put not themselves forth, though they are of extra∣ordinary parts, are often forgotten in states, and neglected by those who should tabulas benè pictas collocare in bono lumine, bring them into the light: for such men are most fitly compared to the statues of Brutus and Cassius, that were not brought forth nor carried with the rest in the fune∣ralls of Junia, of whom the wise Historian saith, Eo ipso praefulgebant quod non visebantur. If true honour, as all wise men judge, consist not in pomp and retinue, or lands, or possessions, or houses, plate, or jewells, but in the judgement and estimation of vertue; doubtlesse they have more true ho∣nour done unto them, whom the best reverence in their minds for their e∣minent gifts and graces, how obscure soever their condition and place be, than those of lesse or no worth, to whose office and place they give the cap and knee. When the Asse that carried the Idoll of Isis upon his backe, saw all the people fall downe before the goddesse, he lift up his head, and kicked up his heeles, and never left braying, as being proud of so great honour done unto him: which folly of the silly beast the people checked in such sort for the present, that it grew afterwards for a Proverbe, Non tibi, sedr 1.490 Isidi; Alas, stupid beast, the worship is not performed to thee, but to the image which thou bearest. I know ye prevent mee in the application; and therefore I presse these things no further: only give mee leave to offer to them, who are out-stripped by men of inferiour quality in their way of

preferment, these considerations following. That the coale which is healed in the ashes liveth, when that which is raked out and blowne soone dieth: the jewell in the casket is safe and most resplendent, when that which is ta∣ken out and worne is soyled or lost. Publike offices and eminent places in Church and Commonwealth expose those that hold them to the view of all; as their good parts are taken notice of, so their bad cannot bee concea∣led. Now if any man or woman otherwayes faire or beautifull, should yet have some one foule deformity in their face, were it a cut, or scarre, or boile, or botch, or the like, would they desire much to bee seene? would they not either keepe in, or by a maske or vaile cover this imperfection? Belo∣ved Christians, there is none that hath not some or other greater imperfecti∣on in his minde, than any deformity in the body can bee. Privacie, and pla∣ces of small or meane employment cast a vaile over those infirmities and imperfections, in such sort that none or very few espy them; publike cal∣lings, and places of great action discover them to the view of all. In which consideration if wee compare one with the other, the setting forth of their vices and imperfections, with the blazing of their vertues and good parts, if they have any; I am perswaded that never any proud and worthlesse, or vaine-glorious, or ambitious person obtained their end, the constant ap∣plause and praise of men. For though for a time they are upon the tongue of all, and entertained with greatest acclamations before their blinde sides and manifold imperfections are known; yet after veritas temporis filia hath brought in her evidence against them, their acclamations are turned into ex∣clamations against them, & their name putrefieth even whilest yet they are alive. If a Souldier that hath done good service in a countrey where there were no good coyne, but brasse or lead pieces made currant by the Princes command for the present necessity, should have this condition offered him, that if hee would bee content with so much of his pay as might defray his necessary charge, and forbeare the rest till hee returned to his owne coun∣trey, hee should receive so much in quantity in the purest gold as he might there in basest coine; could hee except against it? nay should hee not be very unwise to refuse so good an offer? The like condition is propounded by God unto them that daily fight his battels; for the good service they doe, and the losses, wounds, infamy, or disgrace they suffer, glory and honour is due unto them, at least by promise: the glory of this world is of lesse value in comparison of celestiall, than the basest coine in comparison of the purest gold; yet the countrey wherein they serve (this earth) affor∣deth no better: but if they forbeare till they returne to their owne home in heaven, there they shall receive gold for copper, pearle for glasse, a massie crowne of gold for a gilt paper coronet, glory from God and his Angels for glory from men.

Lastly, the words of the Apostle Saint Peter are very remarkable to this purpose,s 1.491 Humble your selves under the mighty hand of God, that he may exalt you in due time: they who are not yet may be exalted in due time, if the due time fall by their life time, no man shall be able to crosse them in their advancement, nor defeat them of it: if not, they cannot commence any suit of unkindnesse against our gracious God for not exalting them sooner than he did the greatest instruments of his glory, the Prophets and Apostles, nay

and his only begotten Son, who became obedient unto death before he ex∣alted him. The belssed Apostle S. Paul expected not his garland before he hadt 1.492 run his race; neither did any of the Roman Captains think it long to stay for their donatives till the day of triumph, when they received a Crowne from the Emperour, not below in the streets, but above in the Capitoll. Our day of triumph is the day of judgment, when we are to receive a crown of righteousnesse, not on earth, but in heaven. In the meane while, if any preferments or honours bee cast upon us, let us not esteeme them as our hire, but take them onely as earnests: but if wee lead our life ingloriously, and breath out our last breath in silence and obscurity, let this bee our solace, that as there can bee no darknesse where the sunne shineth, so neither is there any place to bee accounted private or inglorious where God and his Angels are present. There needs no other proofe where God is an eye-witnesse of our labours and performance, no applauders where his Angels are specta∣tors. I fill up this border therefore with a flower taken from Saint* 1.493 Cypri∣ans samplar. This Martyr understanding of the discontent taken by some Martyrs in his dayes, that the Proconsull had so ordered that they should bee put to death privately, and thereby made Martyres sine martyribus, witnesses deposing for the faith of Christ without any to testifie their con∣stancy, or take example by their patience; thus hee quieteth their mindes: The glory of your martyrdome, saith hee, is nothing eclipsed by the privacy of your suffering, so the cause be for the faith of Christ it will bee abundantly suffi∣cient proofe of your patience, and assurance to you of your reward, that hee for whom you suffer seeth what you suffer, and that hee is your witnesse who will bee your rewarder and crowner, even God himselfe. And so I fall upon the next circumstance, the person exalting. Wherefore

God highly exalted him. Hee humbled himselfe, but God exalted him. The fruit which wee are to gather from this branch of my text is like to the former; yet there is a difference betweene them: the former qualified and pacified the minde from murmuring and discontent at our present estate and calling, how low and mean soever it were; this keepeth it from aspiring thoughts,t 1.494 and unwarrantable projects and attempts for the raising of our fortunes,* 1.495 and advancing our estate. Before the burden of our song was, He that humbleth himselfe shall bee exalted; but now it is, He that exalteth him∣selfe shall be brought low. The latter is as true as the former, both were utte∣red with one breath by our Saviour. As not hee that commendeth himselfe is to bee commended, so neither is hee that exalteth himselfe to bee appro∣ved, but hee whom God exalteth. If any might ever have magnified and exalted himselfe, certainly our Lord and Saviour might best, who both spake as never man spake, and did as never man did, and suffered what never man did or could suffer; yet hee himselfe professeth,u 1.496 If I honour my selfe mine honour is nothing, it is my Father that honoureth mee. Hee honoureth and exalteth himselfe who either vainegloriously setteth forth his owne wares, blazoneth his owne armes, and is the trumpet of his owne praises: or hee who ambitiously desireth such dignities and preferments whereof hee is unworthy, or useth indirect meanes to compasse those places whereof he might otherwise bee worthy and capable. This vitious affection is discri∣ed in* 1.497 Diotrephes, noted in thex 1.498 Pharisees, sharply censured in they 1.499 Di∣sciples,

severely punished in Adoniah, Seba, Absalom, and Haman. Jacob saw in his vision Angels ascending upon a ladder to heaven; what need An∣gels goe by steps to heaven, who being spirits (as the Schooles teach) can mount thither and backe againe in an instant? might it not bee to teach us that Magistrates and Ministers, who are both in Scripture stiled Angels, are not suddenly to leape or hastily to climbe up to places of preferment, but ascend by degrees when God setteth a ladder for them? Thistle-down, and feathers, and vapours, and other light and imperfect mist bodies raise them∣selves from the earth; but pretious metall, and all perfect mist bodies move not upwards but perforce. Trajan, if wee may beleevez 1.500 Pliny, was in no∣thing more over-ruled by Nerva than in taking the rule of the Empire into his hand. What violence was used to Saint Austine and Ambrose at their in∣vestiture? the one wept, the other hid himselfe for a while, both hung off and drew backe with all their strength. How doth Saint* 1.501 Gregory com∣plaine of them that chose him Bishop of Rome? What have yee done my friends? ye have laid such a burden upon me that presseth me down to the earth, in such sort that I cannot lift up my minde to the contemplation of the things that are above. Publike charges, and eminent places, besides the great trou∣bles they bring with them, expose them that hold them to great perils and dangers:

—Graviore lapsu Decidunt turres, feriunt{que} summos Fulmina montes.

The high hills are strucke with thunderbolts, the tops of trees blasted with lightnings, the pinacles of Temples, and fanes of turrets, and weather∣cockes of steeples are frequently blowne downe with the winde, and all the storme, and violence of weather beateth upon the roofes and tops of hou∣ses:

Qui jacet in terrâ non habet unde cadat.

The opposition betweene the members of these two verses is very ob∣servable, Hee humbled himselfe so low, therefore God exalted him so high. When man humbleth himselfe God exalteth, but when man exalteth him∣selfe God humbleth: how much better is it to humble our selves and be ex∣alted by God, than to exalt our selves and to be humbled by him. As none can raise so high, so none can pull downe so low as hee. Lucifer who would have exalted himselfe above the starres of heaven, was throwne downe be∣low the wormes of the earth: contrariwise, our Saviour who humbled himselfe beneath the earth, even to the gates of hell, was raised by God a∣bove the highest heavens.* 1.502 My exhortation therefore unto you is the same with that of the Apostle S. Peter: Humble your selves under the mighty hand of God, that hee may exalt you in due time: submit your selves one to another, decke your selves inwardly with lowlinesse of minde. There is no vertue drawn by the pensill of God in more lively colours,* 1.503 with brighter beames of his favour shining upon them, than it: for hee that dwelleth in the highest hea∣vens hath respect to the lowest and lowliest, hee visiteth them, and dwelleth with them, hee familiarly converseth with them, and revealeth unto them his secrets:

hee bestoweth on them the treasures of his grace, hee raiseth them and ad∣vanceth them to a kingdome on earth, yea to a kingdome in heaven.

To which kingdome the Lord exalt us for the merit of Christ Jesus, who humbled himselfe, and became obedient to death, even the death of the crosse; wherefore God hath highly exalted him, and hath given him a name above all names, that at the name of Jesus every knee should bow, and every tongue confesse that Christ is the Lord, to the glo∣ry of God the Father.

To whom, &c.

A SUMMONS TO REPENTANCE. THE LIV. SERMON.

EZEK. 18.23.

Have I any desire at all that the wicked should dye, saith the Lord God?

Right Honourable, &c.

WEE read in our Calendars of some things that come in at one season and goe out at another; but sinne is not of that nature, it is alwayes comming in, but never goeth out till our exit out of this world. Therefore nothing is more necessary at any time, or more seasonable at all times, than the doctrine of repentance: wee cannot heare too often of it, becausea 1.504 none knoweth how oft hee offendeth. Such is the weaknesse of our nature, and the slipperinesse of our way inb 1.505 this sea of glasse whereupon wee walke, that wee slip and fall daily, and are often maimed and wounded by our falls; and unlesse by grace the use of our limbes bee restored unto us and wee raised up by repentance, wee lye as a prey for the Devill,c 1.506 who runneth about like a roaring Lion, seeking whom he may devour. Let it then not seem grievous unto you to punish andd 1.507 take re∣venge of your selves often, who transgresse more often: to afflict your soules often, whoe 1.508 grieve Gods holy spirit more often, whereby yee are sealed to the day of redemption. Sit par medicina vulneri, let the remedy bee answerable to the malady, let the plaister fit the wound; if the wounds be many let the plaisters be divers, if the wounds bee wide let the plaisters bee large. Now to perswade all that heare mee this day willingly to apply these smarting plaisters, to undertake joyfully this taske of godly sorrow, and perform chear∣fully

this necessary duety of mourning for our sinnes, I have chosen this Text: wherein God by expressing his desire of the life of a penitent sinner, assureth us that wee shall obtaine our desires, and recover the health of our soule if wee take the Physicke hee prescribeth.

Have I any desire that a sinner should dye, and not that hee should returne from his wicked way and live?* 1.509 If the wicked shall turne from all his sinnes that hee hath committed, and keepe all my statutes, and doe that which is lawfull and right, hee shall surely live, hee shall not dye. All his transgressions that hee hath committed, they shall not be mentioned unto him; in his righteousnesse that hee hath done, hee shall live. But when the righteous turneth away from his righteousnesse and committeth iniquity, and doth according to all the abominations that the wicked man doth, shall hee live? All the righteousnesse that hee hath done shall not bee mentioned: in his trespasse that hee hath tres∣passed, and in his sinne that hee hath sinned, in them hee shall dye. That is briefly, If repentance follow after sinne, life shall follow after repentance; if sinne follow finally after repentance, death shall follow after sinne. O pre∣sumptuous sinner despaire not, for repentance without relapse is assured life: O desperate sinner presume not, for relapse without repentance is certaine death. Art thou freed from desperation? take heed how thou presumest: hast thou presumed? yet by no meanes despaire. Nec spera ut pecces, nec despera si peccasti; Neither hope that thou maist continue in sinne, neither despaire after thou hast sinned, but pray and labour for repentance never to beef 1.510 repented of.

But before I pitch upon the interpretation of the words, give mee leave to glance at the occasion, which was a Proverbiall speech taken up by the Jewes in those dayes wherein Ezekiel prophecied;* 1.511 (Theg 1.512 fathers have eaten sowre grapes, and the childrens teeth are set on edge:) of which wee may say ash 1.513 Velleius Paterculus doth of Curio, It is a witty, but a wicked Proverb, casting a blot of injustice upon the proceedings of the Judge of all flesh.i 1.514 Aristotle reporteth it for a certaine truth, That vulturs cannot away with sweet oyntments; and that the Cantharides are killed and dye suddenly with the strong sent and smell of roses: which makes it seeme lesse strange to mee that the doctrine of the Gospel, which is a savour of life unto life, should prove to some no better than a savour of death unto death: and the judgements of God which were sweeter to Davids taste than the honey and the honey comb, should taste so sower and sharpe in the mouthes of these Jewes (with whom the Prophet had to doe) that they set their teeth on edge, and their tongue al∣so against God himselfe; whom they sticke not to charge with injustice for laying the fathers sinnes to the sonnes charge, and requiring satisfaction of the one for the other. Our fathers, say they, have eaten sowre grapes, and the childrens teeth are set on edge: What justice is there in this? why should wee smart for our forefathers sinnes? and lye by it for their debt? The de∣pulsion of which calumny is the argument of this Chapter; wherin the Pro∣phet cleareth the justice of God from the former foule aspersion, both by denying the instance, and disproving the inference upon it. They were not, saith hee, the grapes your fathers ate that have set your teeth on edge, but the sowre fruit of your owne sinne. Neither doth God seeke occasion to pu∣nish you undeservedly, who is willing to remit the most deserved punish∣ments

of your former sinnes, upon your present sorrow and future amend∣ment. So far is he from laying the blame of your fathers sinnes upon you, that he will not proceed against you for your owne sins, if you take a course hereafter to discharge your consciences of them. The sufficiency of which answer will appeare more fully, by laying it to the former objection; which may be thus propounded in forme:

He who punisheth the children for the fathers fault, offereth hard and uneven measure to the children.

But God threateneth to doe so, and he oftenk 1.515 doth so. Forl 1.516 Croesus lost his kingdome for the sinne of his great great great grand-father. Rhehoboam the ten Tribes for the sinnes of Solomon. The posterity of Ahab was utterly destroyed for the sin of their parents: and upon the Jewes forty yeeres after the death of our Saviour there came all the righteous bloud shed upon that land, from the bloud of righteous Abel, unto the bloud of Zacharias the sonne of Barachias, whom they slew between the Temple and the Altar.m 1.517 Verely (saith our Saviour) all these things shall come upon this generation.

Ergo, God offereth hard and uneven measure to the children.

In which Syllogisme, though the major or first proposition will hardly beare scale in the uneven ballances of mans judgement, (for in some case the sonne loseth his honour for his fathers sake, as of treason) yet the Prophet taketh no exception at it, but shapes his answer to the assumpti∣on, which is this in effect, that their accusation is a false calumny, that he that eateth the sowre grapes his teeth shall be set on edge: that the sonne shall not beare the iniquity of his father, but that the soule which sinneth shall dye. For howsoever God may sometimes spare the father for many excellent vertues, and yet cut off the sonne for the same sinne; because he is heire of his fathers vices, but not of his vertues: or he may launce sometimes the sinne in the sonne, when it is ripe, which he permitted to grow in the fa∣ther without applying any such remedy outwardly unto it: yet this is most certaine, that he never visiteth the sinne of the father upon the children, if the children tread not in the wicked steps of their father. Thus much the words that follow in the second Commandement imply, unto then 1.518 third and fourth generation of them that hate mee. He often sheweth mercy to the sonne for the fathers sake, but never executeth justice upon any but for their owne sinnes. The sinne of the sonne growes the more unpardonable, because he would not take example by his father, but abused the long-suffering of God, which should have called him to repentance. The Latine Proverb (Ae∣milius fecit, plectitur Rutilius; Aemilius committeth the trespasse, and Ru∣tilius was merced for it) hath no place in Gods proceedings, neither is there any ground of the Poets commination,

o 1.519 Delicta majorum immeritus lues Romane.

For God is so far from inflicting punishment upon one for the sins of an∣other, that he inflicteth no punishment upon any for his own sinne or sins, be they never so many and grievous, if he turne from his wicked wayes, and cry for mercy in time: for God desireth not the death of a sinner, but of sinne: he would not that we should dye in our sinnes, but our sinnes in us.

If we spare not our sinnes, but slay them with the sword of the Spirit, God will spare us. This is the effect of the Prophets answer, the summe of this chapter, and the contents of this verse: in which more particularly we are to observe,

• 1. The person, I.
• 2. The action or affection, desire.
• 3. The object, death.
• 4. The subject, the wicked.

• 1. The person soveraigne, God.
• 2. The action or affection amiable, delight.
• 3. The object dreadfull, deprivation of life.
• 4. The subject guilty, the wicked.

The words are uttered by a figurative interrogation, in which there is more evidence and efficacy, more life and convincing force. For it is as if he had said, Know ye not that I have no such desire? or thinke ye that I have any desire? or dare it enter into your thoughts, that I take any pleasure at all in the death of a sinner? When the interrogation is figurative, the rule is, that if the question be affirmative, the answer to it must be negative: but if the question be negative, the answer must be affirmative. For example: Who is like unto the Lord? the meaning is, none is like unto the Lord. Whom have I in heaven but thee? that is, I have none in heaven but thee. On the other side, when the question is negative, the answer must be affirmative: as, Are not the Angels ministring spirits? that is, the Angels are ministring spirits: and, Shall the Son of man find faith? that is, the Son of man shall not find faith. Here then apply the rule, and shape a negative answer to the first member being affirmative, thus: I have no desire that a sinner should dye; and an affirmative answer to the negative member, thus: I have a desire that the wicked should returne and live; and ye have the true meaning and naturall exposition of this verse.

Have I any desire that the wicked should dye? 1. God is not said properly to have any thing: 2. if he may be said to have any thing, yet not desires: 3. if he may be said to have a desire of any thing, yet not of death: 4. if he desire the death of any, yet not of the wicked in his sinne.

Have I? As the habits of the body are not the body, so neither the ha∣bits of the soule are the soule it selfe. Now whatsoever is in God is God: for he is a simple act, and his qualities or attributes are not re ipsâ distinct from his essence; and therefore he cannot be said properly to have any thing, but to be all things.

Any desire. Desires, as Plato defineth them, are vela animi, the sailes of the mind, which move it no other wayes than the saile doth a ship. Desire of honour is the saile which moveth the ambitious: of pleasure is the saile which moveth the voluptuous: of gaine is the saile which moveth the covetous. Others define them spurres of the soule to prick us on forwards to such things as are most agreeable to our naturall inclination and delibe∣rate purposes. Hence it appeares, that properly there can be no desires in God, because desire is of something we want; but God wanteth nothing. Desires are meanes to stirre us up, but God is immoveable as he is immuta∣ble.

If then he be said to desire any thing, the speech is borrowed, and to be understood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in such sort as may agree with the nature of God; and it importeth no more than God liketh or approveth such things.

That the wicked should dye. A sinner may be said to dye two manner of wayes; either as a sinner, or as a man: as a sinner he dyeth when his sinne dyeth in him, and he liveth: as a man he dyeth, either when his body is se∣vered from his soule, which is the first death; or when both body and soule are for ever severed from God, which is the second death. God desireth the death of a sinner in the first sense, but no way in the latter: he desireth that sinne should dye in us, but neither that we should dye the first death in sin, nor dye the second death for sinne. He is the author of life,p 1.520 preserver of mankind. He is theq 1.521 Saviour of all, especially them that beleeve. Hee would not that any shouldr 1.522 perish, but all should come to repentance. If he should de∣sire the death of a sinner, as he should gain-say his owne word, so he should desire against his owne nature. For beeing is the nature of God, Sum qui sum, I am that I am, but death is the not beeing of the creature. No more than light can be the cause of darknesse, can God, who is life, be the cause of death. If he should desire the death of a sinner, he should destroy his principall attributes of wisedome, goodnesse, and mercy: Of wisdome; for what wisedome can it be to marre his chiefest worke? Of goodnesse; for how can it stand with goodnesse to desire that which is in it selfe evill? Of mercy; for how can it stand with mercy, to desire or take pleasure in the misery of his creature? Doth he desire the death of man, who gave man warning of it at the first, and meanes to escape it if he would: and after that by his voluntary transgression he was liable to the censure of death, provi∣ded him a Redeemer to ransome him from death; calleth all men by the Gospel to faith and repentance unto life, giveth charge to his Apostles and their successors to preach the Gospel unto every creature, saying:s 1.523 Whoso∣ever beleeveth and is baptized, shall be saved?

But here some cast a darke mist, which hath caused many to lose their way. How (say they) doe we maintaine that God desireth not the death of a sinner, who before all time decreed death for sinne, and sinne for death? This mist in part is dispelled by distinguishing of three sorts of Gods de∣crees:

1. There is an absolute decree and resolute purpose of God, for those things which he determineth shall be.

2. There is a decree of mandate, or at least a warrant for those things which he desireth should be.

3. There is a decree of permission for such things, as if he powerfully stop them not, will be.

Of the first kind of decree or will of God, wee are to understand those words of the Psalmist, Quaecunque voluit, fecit Deus; Whatsoevert 1.524 God would, that hath he done: and of our Saviour, Father,u 1.525 I will that they also whom thou hast given mee be with mee where I am. To the second we are to referre those words of the Apostle, God would have all men to come to the knowledge of the truth, God would that all should come to* 1.526 repentance: and, This is the will of God, even yourx 1.527 sanctification: and,y 1.528 Be yee not confor∣med to this present world: but be ye transformed by the renewing of your mind,

that ye may prove what is the acceptable and perfect* 1.529 will of God. In the last acception the Apostle seemeth to take the word will in those words: It is better, if thez 1.530 will of God bee so, that yee suffer for well doing than for e∣vill doing: and Saint Austine, where he maintaineth that even those things that are most repugnant to the Law of God, and so directly against his re∣vealed will, are not besides his will, but in some sort fall within the com∣passe of his decrees. The* 1.531 will of God is done by or upon them, who seeme to crosse his will, after a wonderfull and unspeakable manner; that comes not to passe but by Gods will (that is, his secret decree) which is done against his will, (that is, his command.) For it could not be if he suffered it not, neither doth he suffer it against his will, but with his will: neither would he who it good suffer evill to be, but that by his omnipotency he can draw good out of evill.

The second distinction, which much cleereth the point in question, is of good things, which may be sorted thus:

• 1. Some are good formally, good in themselves, and by & for selves: as all divine graces, and the salvation of the elect.
• 2. Some things are good suppositively and consequently: as warre is good not simply, but when without it either the safety or the honour of the state cannot be preserved: in like manner execu∣tions are nor good simply, but upon presupposall of hainous crimes worthy of death in him that is executed especially for the terrour of others. No man will say that it is simply good to launce or cut off a joynt, yet is it good in case that otherwayes the sore can∣not, be healed, or the sound parts preserved from a gangrene.
• 3. Some things are good occasionally onely or by accident, from whom some good may come, or be made of them, or out of them: as treacle of poyson, and wholsome pills of such ingredi∣ents as are enemies to nature.

If ye rightly apply these distinctions, ye may without great difficulty loosen the knots above tyed: the first whereof was, whether God decreed sinne originall or actuall. Ye may answer according to the former distincti∣ons, that he decreed effectually all the good that is joyned with it, or may come by it, or it may occasion: but hee decreed permissively onely thea 1.532 Anomy, obliquity, or malignity thereof: he neither doth it, nor appro∣veth of it when it is done, but only permitteth it, and taketh advantage of it for the manifestation of his justice. When Fulgentius denieth that God decreeth sinne, and theb 1.533 Arausican Councell thundereth out an anathema against any that dare maintaine such an impious assertion, they are to bee understood of a decree of effecting, or commanding, or warranting it. But when Calvin pleads hard for Adams fall to have not come to passe without a decree from God; lest he should make God an idle spectatour of an event of so great consequence, we are to interpret his words of a decree of per∣mission of the event, and disposing of the fall foreseen by him, to the grea∣ter manifestation of his justice and mercy. Ordinavit (saith Junius) id est, statuit ordinem rei, non rem ipsam decrevit.

To the second question, which toucheth the apple of the eye of this Text, whether God decreeth the death of any? ye may answer briefly,

that he doth not decree it any way for it selfe, as it is the destruction of his creature, or a temporall or eternall torment thereof; but as it is a manifesta∣tion of his justice.

Here I might take occasion (as many doe) to dispute divers intricate questions concerning the decrees of God, especially of reprobation, both absolute and comparative; and the acts of it, privative and positive: whether it depend meerly upon the will of God, or passe ex praevisis, or propter prae∣visa peccata, upon, or for sinnes fore-seen, originall or actuall: as also con∣cerning the object, whether it be homo condendus, conditus, integer, or lapsus, whether man considered in fieri, as clay or red earth in the hands of God, out of which some vessels were to be made to honour, some to dishonour; or as created of God according to his image before his fall, or as fallen in Adam, tainted with originall sinne: or lastly, singular persons considered in the state of infidelity or impenitency, and so dying; sedb 1.534 nolo scrutari pro∣fundum, ne eatur in profundum; I will not approach too neere this deep whirle-poole, lest with many through giddinesse of braine I fall into it. For although I have read what S. Austine writeth touching these points toc 1.535 Sixtus, Prosper to Vincentius, Falgentius to Monimus, what the 4. Councels held at Arles, Arausica, Valentia, & Mentz decreed against or for Godescalcus, & whatd 1.536 Aquinas, Bonaventure, Ariminensis, Basolis, Biel, Banes, Capreolus, and Mediovillanus, and the Dominicans resolve on the one side; and whatf 1.537 Scotus, Argentinensis, Herveus, Occham, Cumel, Molina,e 1.538 and the Francis∣cans generally on the other side, and lastly what the Remonstrants & Con∣tra-remonstrants in our age have published one against the other to the worlds view: yet I professe I find many thorny difficulties, which cannot be plucked out but with that strong hand of the Apostle, Og 1.539 man, who art thou that disputest with God? Shall the thing formed say to him that formed it, Why hast thou made mee thus? Hath not the potter power over the clay, of the same lump to make one vessell unto honour, and another unto dishonour? When all mankind in Adam lay in the snares of death, in which they intangled themselves, to have left all in that woefull plight had been justice without mercy, to have plucked all out had been mercy without justice; but to draw out some, and leave others in that doome which all had deserved, declareth both the divine attributes of justice and mercy: justice eternally shining in the deserved flames of the damned, and mercy in the undeserved crownes of the elect. But why more are not ordained to be saved than to be dam∣ned; why of children yet unborne one should bee loved, and another hated; why the Infidels child sometimes comes to baptisme, and the seed of the faithfull dyeth without it; why Christ wrought not thosei 1.540 miracles in Tyrus and Sidon, which he did in Capernaum, sith he knew they would have brought those Heathens to repentance in sackcloth and ashes, whereas they took no good effect with the Capernaits; why St.k 1.541 Paul was forbid to preach in some places where they found no opposition in the people, and commanded to preach in other places where the people shewed themselvesl 1.542 unworthy the means of salvation; why it is given to some to know them 1.543 my∣steries of Christs Kingdome, and they are hid from others; why God isn 1.544 found of some who seeke him not, and not found of others who seek him with teares; why some of most harmlesse and innocent carriage yet live and dye

in those places, where they never can heare of any tidings of the Gospel, others who have given scope to their vicious desires, and for many yeeres continued in a most abominable estate of life, defiling their mouthes with blasphemy, their hands with theft and murder, their whole body with un∣cleannesse, yet before their death have the Gospel preached unto them, and their hearts opened to give heed unto it, and they sealed to the day of redemp∣tion: I professe with Sainto 1.545 Ambrose, Latet discretionis ratio, non latet ipsa discretio; this difference which God maketh of men is apparent, but the reason thereof is not apparent. I confesse with S.* 1.546 Gregory, he that findeth not a reason of the actions of God, finds a reason in his owne infirmity why he cannot find it. I resolve with Saintp 1.547 Austine, Seeke thou a reason, I will tremble at the depth of Gods councels: dispute thou, I will beleeve: I see depth, I find no bottome. Doest thou, O man, looke for a reason of mee? I am a man as well as thou; therefore let us both give eare to him, who saith, O homo, O man, what art thou who standeth upon termes with thy Maker, and holdeth out argument against him? If ever that censure of the Poet fell justly upon any, Naeq 1.548 intelligendo faciunt, ut nihil intelligant; they understand themselves out of their wits, it most deservedly lighteth on those in our age, who cast all Gods workes in the mould of their owne braine, and take upon them to yeeld a reason of his eternall counsels; as if they had been hisr 1.549 counsellers, who search into the unsearchable judgements of God, and will seem to find those wayes which are past finding out.r 1.550 O the deph of the riches both of the wisedome and knowledge of God! How unsearchable are his judgements, and his wayes past finding out? Who hath knowne the mind of the Lord? or who hath been his counseller? These men resemble those that unskilfully handle knots of wier strings, who by taking the wrong end, the more they labour to untwist them, the more they tangle them, and in the end are forced to cast them away as unserviceable for their instruments: wherefore leaving their curious speculations upon my Text, I come to a briefe application.

1. Doth God take no pleasure in the death of the wicked that daily trans∣gresse his Law, grievously provoke his wrath, ungraciously abuse his mercy, and sleightly regard his judgements? Doth hee use all good meanes to reclaime them, and save them from wrath to come? Is the life of every man so precious in his eyes? Doth he esteem of it as a rich jew∣ell engraven with his owne image? how carefull then and chary ought we to be, who are put in trust with it (locked up in the casket of our body) that we lose it not by carelesse negligence, much lesse expose it for a prey to o∣thers by duels, either sending or accepting challenges? Doe we set such an invaluable jewell, as is the life of our bodies and soules, at so low a rate, that we will put it to the hazzard, as it were to the cast of a Die for a matter of naught, a toy, a trifle, a jussle, a taking of the wall, an affront, a word? Doe wee make so small reckoning of that which cost our Saviour his dearest hearts bloud?

2. If Judges, & all those who sit upon life and death did enter into a seri∣ous consideration thereof, they would not so easily (as sometimes they doe) cast away a thing that is so precious, much lesse receive the price of bloud. For if it be accounted, and that deservedly, a sinne of a deep die, to buy and sell things dedicated to the service of God, what punishment doe

they deserve, who buy and sell the living image of God? It is reported of Augustus, that he never pronounced a capitall sentence without fetching a deep sigh; and of Titus the Emperour, that hee willingly accepted of the Priests office, that hee might never have his hand dipped in bloud; and of Nero, that when he was to set his hand to a capitall sentence, he wished that he could not write, Utinam literas nescirem: therefore let those Judges think what answer they will make at Christs Tribunall, who are so farre from Christian compassion, and hearts griefe, and sorrow, when they are forced to cut off a member of Christ by the sword of justice, that they sport themselves, and breake jests, and most inhumanely insult upon the poore prisoner, whose necke lyeth at the stake. If any sinne against our neighbour leave a deep staine in our conscience, it is the bloudy sinne of cruelty. Other sinnes may be hushed in the conscience, and rocked asleep with a song of Gods mercy; but this is reckoned in holy Scripture among thoses 1.551 crying sins, that never will be quiet till they have awaked Gods revenging justice. This is a crimson sinne, and I pray God it cleave not to their consciences, who wear the scarlet robe. If there be any such Judges, I leave them to their Judge, and briefly come to you, Right Honourable, &c. with the short exhorta∣tion of the Apostle, [ 3] Put you on thet 1.552 bowells of mercy and compassion; and if ever the life of your brethren be in your hands, make speciall reckoning of it, in no wise rashly cast it away: let it not goe out of your hands, unlesse the law and justice violently wrest and extort it from you. Assure your selves, that it is a farre more honourable thing, and will gaine you greater love and favour with God, and reputation with men, tou 1.553 save a man whom yee might have cast away, than to cast him away under any pretence whom yee might have saved.

4. If a malefactour arraigned at the barre of justice, should perceive by any speech, gesture, signe, or token, an inclination in the Judge to mercy, how would he worke upon this advantage? what suit? what meanes would he make for his life? how would he importune all his friends to intreat for him? how would he fall down upon his knees & beseech the Judge for the mercies of God to be good unto him? Hoe all ye that have guilty consci∣ences, and are privie to your selves of many capitall crimes, though perad∣venture no other can appeach you, behold, the Judge of all flesh makes an overture of mercy, he bewrayeth more than a propension or inclination, he discovereth a desire to save you, why doe ye not make meanes unto him? why do ye not appeale from the barre of his justice to his throne of grace? why doe ye not flye from him as he is a terrible Judge, to him as he is a mercifull Father? Though by nature ye are the sonnes of wrath, yet by grace ye are the adopted sonnes of the Father of mercy, and God of all conso∣lation, who stretcheth out his armes all the day long unto us. Let us turne to him, yea though it be at the last houre of our death, and he will turne to us: let us repent us of our sinnes, and he will repent him of his judgements: let us retract our errours, and he will reverse his sentence: let us wash a∣way our sinnes with our teares, and he will blot out our sentence with his Sonnes bloud. When* 1.554 Belshazzar saw the hand-writing against him on the wall, his heart mis-gave him, all his joynts trembled, and his knees smote one against the other. Beloved Christians, there is ax 1.555 hand-writing of ordinances

against us all, and if we see or minde it not, it writeth more terrible things against us. What shall wee doe to be rid of this feare? Is there any means under heaven to take out the writing of God against us? Yes beloved, teares of repentance with faith in Christs blood maketh that aqua fortis that will fetch out even the hand-writing of God against us. The Prophet recordeth it for a miraculous accident, that the sun went back many degrees in the Dyall ofy 1.556 Ahaz. Beloved, our fervent prayers and penitent tears will work a greater miracle than this, they will bring back again thez 1.557 Sun of righteousnesse, after he is set in our soules. God cannot sin, Angels cannot repent, onely man that sinneth is capable of repentance; and shall wee not embrace that vertue which is onely ours? Other vertues are remedies against speciall maladies of the soule: as humility against pride, hope against despaire, courage a∣gainst feare, chastity against lust, meeknesse against wrath, faith against dif∣fidence, charity against covetousnesse; but repentance is a soveraigne reme∣dy against all the maladies of the minde. Other vertues have their seasons: as patience in adversity, temperance in prosperity, almes-deeds when our brothers necessity calleth upon our charity, fasting when wee afflict our soules in time of plague, or any other judgement of God; but repentance is alwayes in season, either for our grosser sinnes, or for failing in our best acti∣ons: if for no other cause, yet wee are to repent for the insincerity and im∣perfection of our repentance. I will end this my exhortation as the Pro∣phet doth this chapter,* 1.558 Repent and turne your selves from all your transgres∣sions, so iniquity shall not bee your ruine. Cast away all your transgressions whereby yee have transgressed, and make you new hearts and new spirits, for why will yee die O ye house of Israel, saith the Lord God? wherefore turne your selves and live yee.

O Lord, who desirest not that wee should die in our sinnes, but our sinnes in us, mortifie our fleshly members by the power of thy Sonnes death, and renew us in the spirit of our mindes by the vertue of his resurrection, that wee may die daily to the world, but live to hea∣ven; die to sinne, but live to righteousnesse; die to our selves, but live to thee. Thou by the Prophet professest thy desire of our conversion, say but the word and wee shall bee converted: call us by thy spirit and wee shall heare thee, and hearing thee turne from our wicked wayes, and tur∣ning live a new life of grace here, and an eternall life of glory hereafter in heaven, with thee O Father the infuser, O Son the purchaser, O holy Spirit the preserver of this life.

A∣men. Cui, &c.

THE BEST RETURNE. THE LV. SERMON.

EZEK. 18.23.

Not that hee should returne from his wayes and live? Or, if hee returne from his evill wayes shall hee not live?

Right Honourable, &c.

SAinta 1.559 Austine lying on his death-bed caused divers verses of the penitentiall Psalmes to bee written on the walls of his chamber, on which he still cast his eyes, and com∣mented upon them with the fluent Rhetoricke of his tears. But I could wish of all texts of Scripture that this of the Prophet Ezekiel were still before all their eyes who mourn for their sins in private. For nothing can raise the dejected soule but the lifting up of Gods counte∣nance upon her; nothing can dry her tears, but the beams of his favour brea∣king out of the darke clouds of his wrath, and shining upon her: nothing can bring peace to an affrighted and troubled conscience but a free pardon of all sinnes, whereby shee hath incurred the sentence of death; which the Prophet tendereth in the words of the text. Which are as the very heart of this chapter, and every word thereof may serve as a principall veine to con∣veigh life-blood to all the languishing, or benummed and deaded members of Christ his mysticall body. Returne and live. These words are spirit and life, able to raise a sinner from the grave, and set him on his feet, to tread firmly upon the ground of Gods mercy: as also to put strength and vigour into his feeble and heavie limbes; 1. to creep, then to walke, and last of all to runne in the pathes of Gods commandements. The explication whereof to our understanding, and application to our wils and affections, were the limits of my last Lords-dayes journey. By the light which was then given

you, yee might easily discerne our lusts (which are sudden motions) from Gods desires, which are eternall purposes: and distinguish betweene a sin∣ner who is not purged from all dregges of corruption, and a wicked person who Moab-like is settled upon his lees; between a common infirmity, and a dangerous sickenesse; betweene sin in the act, and wickednesse in the habit. Questionlesse there is more reason to pitty him that falleth or slippeth, than him that leapeth into the sink of sinne, and daily walloweth in the mire of sensuall pleasures. Yet such is the mercy and goodnesse of almighty God, that hee desireth not that the wicked, such as make a trade of sinne, and have a stiffe necke, a hard heart, a seared conscience, that the wretchedst mis∣creants that breathe should either dye in their sinnes here, or for their sinnes hereafter. The former of the two is the death of life, the latter wee may significantly tearme the life of death, which exerciseth the damned with most unsufferable pangs and torments for evermore. Here when wee part life dyeth, but in hell death liveth, and the terrours and pangs thereof are renewed and encreased daily; the former death is given to the vessells of wrath for their earnest, the latter is paid them for their wages. This death is properly the wages of sinne, which God cannot in justice with-hold from the servants of sinne, and vassals of Satan.

For God, whose infinite wisdom comprehends not only the necessity of all effects in their determined, but also the possibility in their supposed causes; foreseeing from all eternity what an intelligent nature, endued with free∣will, left to himselfe, would doe; how hee would fall, and wound himselfe by his fall; and knowing how hee could so dispose of his fall, and cure his wound, that his (the Creators) glory might bee no whit impaired, but ra∣ther encreased by not powerfully hindering it; decreed to create this crea∣ture for his glory: which he appointed to shew upon him by three meanes. 1. By way of generall bounty, in placing the first parents of mankinde in Paradise, and in them giving all sufficient meanes to bring them to eternall happinesse; an end infinitely elevated above the pitch of their owne nature: and after the abuse of their free-will, and losse of that happy estate in which they were created, and bringing themselves into thraldome to sinne and Satan. 2. By way of speciall mercy, graciously freeing, freely justifying, justly glorifying somea 1.560 in and by Christ, viz. the vessels of mercy prepared unto glory. 3. By way of justice, in utterly leaving, or uneffectually cal∣ling, and upon abuse or refusall of some measure of grace offered to them, deservedly hardening, and upon their finall incredulity and impenitency ne∣cessarily condemning, and in the end eternally punishing others, to wit, the vessels of wrath, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, made up, or fitted to destruction. This fabricke of celestiall doctrine, strongly built upon evident texts of Scrip∣tures, may serve for a fortresse to defend this text, and the principall do∣ctrines contained in it, against all the batteries of Heretickes and Atheists made against it. viz.

1. That God approveth not the death of the wicked in his sinne, but on the contrary, liketh, and commandeth, and taketh pleasure in his con∣version.

2. That he decreeth not, or desireth the death of any wicked for it selfe, as it is the misery and destruction of his creature; but as a manifestation of

his justice. For heb 1.561 punisheth not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with his heart, or willingly: hee made not death, nor delighteth in thec 1.562 destruction of the living. Thy destruction is from thy selfe,d 1.563 O Israel, but in mee is thy helpe. The wicked after his hard∣nesse and impenitent heart, treasureth up unto himselfe wrath against the day of wrath, and the revelation of the righteous judgement of God: who rendreth to e∣very man according to his workes. Upon which texts the Fathers inferre, that not onely the execution, but the very decree of damnation of the repro∣bate passeth upon their sinne foreseene. Sainte 1.564 Austine, The vessels of wrath are wicked men created for the good of nature, but destinated to punishment for their sinnes: And againe, If they are fitted to destruction let them thanke themselves. Saintf 1.565 Prosper: They that fall away from holinesse through un∣cleanness, lye not under a necessity of perishing because they were not predestina∣ted: but therefore were not predestinated, because they were foreknowne that they would be such by voluntary prevarication.g 1.566 Fulgentius: Those unjust men whom God foresaw that they would end their life in sin, hee decreed to punish in endlesse torments: And againe, hee predestinated them to punishment who he foresaw would depart from him by the fault of their evill will: And againe, God foresaw the sinnes of men, against which hee pronounced a sentence in his de∣cree of predestination. And the Fathers in the Synode held ath 1.567 Valentia: The wicked perish not because they could not, but because they would not bee good, remaining in the masse of corruption by their owne fault, originall or al∣so actuall: As likewise in thei 1.568 Synod at Arles.

3. That hee no way desireth, nor decreeth, nor so much as permitteth the death of any of his Elect; though before their calling to the knowledge of the truth, and sometimes after also, they so grievously transgresse his ho∣ly lawes, that they may bee numbred, at least for the time, among the wic∣ked. For how farre soever they goe in the wayes of wickednesse, they will turne at the last; and if a sinner turne from his wayes even at the brinke of destruction and gate of hell, hee shall live: for, Have I any desire at all that the wicked should die, saith the Lord God, and not that hee should

Returne? There are many turnings in the life of a Christian: The first turning or conversion is by a sanctified phrase called regeneration, where∣by wee are mortified in the flesh, but renewed in the spirit of our minde; wee cast off the old man, and put on the new. All after conversions are but so many par∣ticular acts of repentance, and returnes from those courses which wee ordi∣narily fall into, and follow, if Gods preventing grace stop not the motions of our corrupt nature. This first conversion is as it were a generall purgation of all the peccant humors of our soul, & is of that force that it changeth and altereth our temper and complexion. After this, all other aversions from sinne and returnes to God, are but like speciall purgations, prescribed by the Physitian of our soules, to bee taken upon speciall occasion, for the cu∣ring of some particular malady. In the first, non agimus, sed agimur; wee worke not, but are wrought upon, being, as the reformed Divines speake, meer passive: in the other, acti agimus, being wrought upon wee worke, like the wheeles in the vision of Ezekiel, being moved by the spirit we move to God∣ward. At our first conversion the Scripture compareth us to dead men, that

are not able to stirre any joint; but in all later conversions, after God hat breathed into us the spirit of regeneration, to sicke or weake men lying up∣on their bed, that are able to turne themselves with some helpe. This di∣stinction of conversions is not new coyned by us, but beareth the stampe of ancient truth, and is current in the Scriptures: in which wheresoever the faithfull speake thus to God, Turne us and wee shall bee turned, they aime at the first conversion; but where God thus speaketh to his people, Turne yee unto mee, or, turne from your wicked wayes, we are to understand such texts of later conversions.

From his wayes. Not from the wayes of God, and pathes of righteous∣nesse, but his owne wayes, that is, such courses as hee hath taken beside, and against the direction of Gods Spirit. More particularly thus; Have I not a desire that the ambitious should leave his inordinate pursuit of honour, the covetous of gaine, the voluptuous of pleasure, and all of vanity, and that they should turne to mee with their whole heart, with a perfect hatred of their former wickednesse, and full and constant purpose of amendment, and so

Live? That is, escape eternall death, the due wages of sinne, and attaine everlasting life, the undue reward of righteousnesse. If the feare of hellish torments cannot make a separation betweene us and our beloved sinnes: nor hope of heavenly joyes winne us unto God, it will bee to small purpose to goe about to scare any with temporall plagues threatened in Gods law a∣gainst sinne, or pricke them with the sting of conscience, or confound them with shame, or amplifie upon the losses of spirituall graces, which can ne∣ver bee recovered but by speedy and hearty repentance. The Spye of na∣ture, in his booke of the length and shortnesse of life, demonstrateth natu∣rall heat and radicall moisture to bee the sole preservers and maintainers of life, and the store of both in due proportion to bee the cause of longer life. As life is compared in Scripture, so it is resembled in sculpture to a light or lampe burning; the fire which kindleth the flame of this lampe is naturall heat, and the oyle which feedeth it is radicall moisture: without flame there is no light, without oyle to maintaine it, no flame: in like manner if either naturall heat, or radicall moisture faile, life cannot last: and as in a lampe, if by reason of the thicknesse of the weeke the flame be too great, it oversoon sucketh up the oyle; if the oyle be poured in in too great abundance, it choa∣keth the light: so in us, if naturall heat or radicall moisture exceed measure or proportion, the lampe of our life burneth dimly, and in a short space is ex∣tinguished. Answerable to the naturall life in the body is the spirituall life of grace in the soule: for as that is preserved calido & humido, by heat and moisture; so is this also by the heat of love, or zeale of devotion, and the moi∣sture of penitent teares. Teares are the oyle which feed this flame: for when wee pricke deepe the tenderest veines in our heart with remembrance of our manifold and grievous transgressions, whereby wee have dishonoured God our Father, displeased Christ our Redeemer, and grieved the Spirit of grace our Comforter: when wee take kindly to heart how that the better God hath beene unto us, the worse wee have proved unto him; the more grace hath abounded, the more sinne hath super abounded; when our hearts melt with these considerations, and our eyes resolve into showres of teares;

then we perceive that as salt water cast into fire increaseth the heat, so the salt water of our teares inflameth our devotion, kindleth our zeale, and quickeneth all our spirituall exercises of piety.

To nourish and maintaine this oyle, that our lamp goe not out, I will endeavour to open two springs in my Text; the one a higher, the other a lower: the one ariseth from God and his joy, the other from our selves and our salvation. That the conversion of a sinner is a joy and delight to God, I need not to produce arguments to prove, or similes to illustrate; he that spake as never man spake, hath represented it unto us by many exquisite emblemes: Thek 1.569 joy of a woman for her lost groat found, of a shepheard for his wandering sheep recovered, of a father for his prodigall child returned and re∣claimed. Saint* 1.570 Austine yeeldeth a reason hereof, The more danger there is in the conflict with temptation, the greater joy in the triumph. Such was the joy of the Church forl 1.571 Castus and Aemilius, who though at the first upon the sight of fire prepared for them, they gave backe, and were at a kind of stand, yet afterwards, beyond all hope and expectation, made a noble pro∣fession of their faith, and gloriously endured the fiery tryall. To whom did our Saviour ever more honour, than to Zacheus the converted Publicane, to whose house he came being not invited, and brought with him the glad∣dest tidings that ever were heard there, Thism 1.572 day salvation is come to this house: and to Mary Magdalen, out of whom he cast sevenn 1.573 Divels, to whom he first appeared after his resurrection, whose spikenard he mingled with the ointment of the Gospel, in such sort that whosoever smelleth the savour of life, hath a sent also of the boxe of sweet perfume which she brake upon our Saviours head? Scipio (as Livie writeth) never looked so fresh, nor seemed so beautifull in the eyes of his souldiers, as after his recovery from a dangerous sicknesse which he tooke in the camp: neither doth the soule ever seem more beautifull, than when she is restored to health after some dangerous malady. The Palladium was in highest esteem both with the Trojans and Romanes, not so much for the matter or workmanship, as be∣cause it was catched out of the fire when Troy was burnt. And certainly no soule is more precious in the eyes of God and his Angels, than that which is snatched out of the fire of hell and jawes of death. As the woman in the Gospel more rejoyced for her lost groat after she found it, than for all the groats she had safe in her chest: and as the shepheard tooke more delight in his lost sheepe after, he found it, than in the rest which never wan∣dered; so saith our blessed Saviour,o 1.574 There shall be joy in heaven over one sinner that repenteth, more than over ninety and nine just persons which need no repentance.

I have opened the first spring, and we have tasted the waters thereof: I am now to open the second, which is this, That as our repentance is joy unto God and his Angels, so it is grace and salvation to our selves. As repentance is calledp 1.575 repentance from dead workes, so alsoq 1.576 repentance unto life. For God pawnes his life for the life of the penitent: As I live, saith the Lord, I desire not the death of a sinner, but rather that hee should returne and live.r 1.577 Pliny writeth of a fountaine in Africa, in which torches that are blowne out being dipped are kindled againe: such is the fountaine of teares in the eyes of a penitent sinner; if the light of his faith be extingui∣shed

to his sense and all outward appearance, yet dipped in this fountaine, it is kindled againe, and burnes more brightly than ever before. The Scrip∣ture furnisheth us not with many examples in this kind, lest any should presume; yet some we find that none might despaire. A man could hardly runne a more wicked race than the theefe upon the Crosse, who lived both in caede and ex caede, maintaining his riot and wantonnesse by rob∣bery and murder; yet hee holdeth on his course even to the goale, and there taketh a greater booty than ever before: for hee stealeth a celestiall Crowne. And behold this theefe nailed hand and foot to the Crosse, yet comming to our Saviour by faith, and embracing him by love, and re∣ceiving from him, together with a discharge from the prison of hell, a faire grant of Paradise,s 1.578 This day shalt thou be with mee in Paradise. It should seem they were ill imployed either all or the greatest part of that day, who came in but at the last houre into the Lords Vineyard, yet they who came in then, received their full hire. The Divell occupied a large roome in Martes heart, and found there good entertainment, else hee would have never taken sixe other inmates with him to dwell and lodge there; yet Christ cast allt 1.579 seven out of her, and a whole legion out ofu 1.580 another: and though this were a great miracle, yet to cheare up the drooping lookes, ••nd comfort the fainting spirits, and strengthen the feeble knees of all ••hat bow to h••m for pardon and forgivenesse, he wrought farre greater. For he raised three dead men; the first* 1.581 newly departed: the secondx 1.582 brought out, and lying upon the beere: the thirdy 1.583 buried, and stinking in his grave. A man may be ill a long time before he take his bed, and lye long in his bed before hee feele the pangs of death, and be long dead before hee be bu∣ried, and a good while buried before he putrifie: yet to shew that no time prescribeth against Gods mercy, nor excludeth our repentance from dead workes, Christ by miracle raised two that were dead, and a third stinking in his grave. To comfort those that are wounded in conscience, the goodz 1.584 Samaritan cured him that was wounded between Jerusalem and Jericho, and left halfe dead: to comfort them that are sicke in soule, hee recovered* 1.585 Peters wives mother lying sicke in her bed: to comfort them that have newly as it were given up the ghost, hee raised Jairus daugh∣ter: to comfort them that have been sometimes dead in sinnes and trans∣gressions, he raised the widowes sonne: to comfort them that have been so long dead in sinnes that they begin to putrifie, hee raised up Lazarus stinking in his grave. God forbid that any one Divell should get possessi∣on of our hearts, yet seven, nay a legion may be cast out by fasting and prayer. God forbid that any of us should be long sicke of any spirituall disease, yet those that have been sicke unto death have been restored; yea those that have been long dead have been raised. God forbid that wee should forsake our heavenly Fathers house, and in a strange countrey waste his goods, and consume our portion; yet after we have run riot, and spent all the gifts of nature, and goods of this life, and lavished out our time the most precious treasure of all, yet in the end if we come to our selves, and looke homewards, our heavenly Father will meet us, and kill the fat calfe for u••. Therefore if wee have grievously provoked Gods justice by pre∣sumption, let us not more wrong his mercy by despaire; but hope even

above hope in him, whose mercy is over all his workes. Against the num∣ber and weight of all our sinnes, let us lay the infinitenesse of Gods mercy, and Christ his merits, and the certainty of his promise confirmed by oath: As I live, I desire not the death of a sinner; if hee returne, he shall live. Oh (saith Sainta 1.586 Bernard) that mine eyes were springs of teares, that by my wee∣ping here I might prevent everlasting weeping and gnashing of teeth in hell. What pitie is it that we should fret and grieve, and disquiet our selves and others for the losse of a Jewell from our eare, or a ring from our finger, and should take no thought at all for the losse of the Jewels of Gods grace out of our soules? We are overwhelmed as it were in a deluge of teares at the death of our friends, who yet are alive to God, though dead to this world: but have we not a thousand times greater reason to open those floodgates of salt waters which nature hath set in our eyes, for our selves, who are dead to God, though alive to the world? St.b 1.587 Cyprian hath a sweet touch on this string; If any of thy deare friends were taken away from thee by death, thou wouldst sigh, thou wouldst sob, thou wouldst put on blacks, thou wouldst hang do••ne thy head, thou wouldst dis-figure thy face, thou wouldst let thy haire hang carelesly about thine eares, thou wouldst wring thy hands, thou wouldst knock thy breast, thou wouldst throw thy selfe downe upon the ground, thou wouldst expresse sorrow in all her gestures and postures: O wretched man that thou art, thou hast lost thy soule, thou art spiritually dead, thou survivest thy selfe, and carriest a dead corps about thee, and dost thou not take on? dost thou not fetch a deepe sigh? hast thou not a compassionate teare for thy selfe? wilt thou not be thy owne mourner? especially considering that all thy weeping and howling for thy friend cannot fetch him backe againe, or restore him to life; whereas thy weeping for thy selfe in this vale of tears, and seriously bewailing thy sinnes, may and by Gods grace shall revive thy soule, and recover all thy spirituall losses, and that with advantage. Expe∣rience teacheth us that the presentest remedie for a man that is stung in any part of his body by a Scorpion, is to take the oile of Scorpions, and therewith oft to annoint the place: sinne is the Scorpion that stingeth our soules even to death, if we apply nothing to it; yet out of this Scorpion sinne it selfe, and the sorrow for it, an oile or water may be drawne of pe∣nitent teares, wherewith if we annoint or wash our soules, we shall kill the venome of sinne, and allay the swelling of our conscience.c 1.588 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It is a most soveraigne water which will fetch a sinner againe to the life of grace, though never so farre gone. It is not Well water springing out of the bowels of the earth, nor raine powred out of the clouds of passion, but rather like ad 1.589 dew falling from heaven, which softeneth and moisteneth the heart, and is dried up by the beames of the Sun of righteousnesse.

Have not I a desire that the wicked should turne from his wayes and live? When a subject hath rebelled against his naturall Soveraigne, or a servant grievously provoked his master, or a sonne behaved himselfe ungraciously towards his father, will the Prince sue to his subject, or a master to his ser∣vant, or a father to his sonne for a reconciliation? Will not an equall that hath a quarrell with his equall hold it a great disgrace and disparagement

to make any meanes that the quarrell may be taken up? will he not keepe out at full distance, and looke that the partie, who (as he conceiveth) hath wronged him, should make first towards him, and seeke to him? Yet such an affection God beareth to us, that though we (silly wormes of the earth) swell and rise against him, yet he seeketh to us, he sendeth Embassadours toe 1.590 treat of peace, and intreate and beseech us to be reconciled unto God. For God was in Christ, reconciling the world to himselfe, not imputing their tres∣passes unto them, and hath committed unto us the word of reconciliation. Now then we are Embassadours for Christ, as though God did beseech you by us: we pray you in Christs stead, be reconciled unto God. Stand not out, my deare brethren, resigne the strong holds of your carnall imaginations and affecti∣ons, deliver up your members, that they may serve as weapons of righte∣ousnesse, and yeeld your selves to his mercy, and yee shall live.

Turne and live. Should a prisoner led to execution heare the Judge or Sheriffe call to him, and say, Turne backe, put in sureties for thy good be∣haviour hereafter, and live; would he not suddenly leap out of his fetters, embrace the condition, and thanke the Judge or Sheriffe upon his knees? And what think ye if God should send a Prophet to preach a Sermon of re∣pentance to the divels and damned ghosts in hell, and say, Knock off your bolts, shake off your fetters, and turne to the Lord and live? would not hell be emptied and rid before the Prophet should have made an end of his ex∣hortation? This Sermon the Prophet Ezechiel now maketh unto us all here present,f 1.591 As I live, saith the Lord, I have no pleasure in the death of the wic∣ked, but that he turne from his wayes and live: turne ye, turne ye from your evill wayes, for why will yee die? Repent, and turne your selves from all your transgressions: so iniquity shall not bee your destruction. Cast away all your transgressions, whereby yee have transgressed, and make you a new heart, and a new spirit: for why will ye perish? Shake off the shackles of your sinnes, and quit the companie of the prisoners of death, and gally-slaves of Satan, put in sureties for your good behaviour hereafter, turne to the Lord your God with all your heart, and live, yea live gloriously, live happily, live eternally: which the Father of mercy grant for the me∣rits of his Sonne, through the grace of the Spirit. To whom, three persons and one God, be ascribed all honour, glorie, praise, and thankes now and for ever. Amen.

THE DANGER OF RELAPSE. THE LVI SERMON.

EZEK. 18.24.

But when the righteous turneth away from his righteousnesse, and commit∣teth iniquity, and doth according to all the abominations that the wicked man doth shall hee live? All his righteousnesse that hee hath done shall not bee mentioned: in his trespasse that hee hath trespassed, and in his sin that hee hath sinned, in them shall hee dye.

Right Honourable, &c.

SAint Jerome maketh a profitable use of thea 1.592 Angels ascen∣ding and descending upon the ladder which Jacob saw in a dreame, reaching from the earth to heaven. The lad∣der hee will have to bee the whole frame of a godly life, set upwards towards heaven, whereupon the children of God, who continually aspire to their inheritance that is above, arise from the ground of humility, and climbe by divine vertues, as it were so many rounds one above another, till Christ take them by the hand of their faith, and receive them into heaven. They are stiled Angels in regard of theirb 1.593 heavenly conversation: these Jacob saw continually as∣cending and descending upon that ladder, viz. ascending by the motions of the spirit, but descending through the weight of the flesh; rising by the strength of grace, but falling through the infirmity of nature: and hereby (saith that learned Father)c 1.594 wee are lessoned not to despaire of grace, because Jacob saw Angels ascending; as they fell so they rose: nor yet presume of their owne strength, for hee saw Angels descending also; as they rose so they fell. Presumption and desperation are two dangerous maladies, not more opposite one to the other, than to the health of the soule: presumption o∣verpriseth Gods mercy, and undervalueth our sinnes: and on the contra¦rie

desperation overpriseth our sinnes, and undervalueth Gods mercy: both are most injurious to God; the one derogateth from his mercy, the other from his justice, both band against hearty and speedy repentance; the one opposing it as needlesse, the other as bootlesse: presumption saith thou maist repent at leasure, gather the buds of sinfull pleasures before they wither, repentance is not yet seasonable: desperation saith, the root of faith is wi∣thered, it is now too late to repent. The learned dispute whether of these two be the more pernicious and dangerous; the answer is easie, presumpti∣on is the more epidemicall, desperation, the more mortall disease. Presumpti∣on, like the Adder, stingeth more; but desperation, like the Basiliske, stings more deadly: many meet with Adders, which are almost found in all parts of the world; but few with Basiliskes. Presumption is more dan∣gerous extensivè, for it carrieth more to hell: but desperation inten∣sivè, for those whom it seizeth upon it carrieth more forcibly and altoge∣ther irrecoverably thither: and finall desperation never bringeth men to presumption, but presumption bringeth men often to finall desperation. To meete with these most pernicious evils, God hath given us both the Law and the Gospel; the Law to keepe us under in feare, that wee rise not proudly and presumptuously against him; and the Gospel to raise us up in hope that the weight of our sinnes sinke us not in despaire: the threats of the one serve to draw and asswage the tumour of pride; the promises of the o∣ther, to heale the sores of wounded consciences: and the Scripture (as Saint Basil rightly calleth it) is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a common Apothecaries shop, or physicke schoole, wherein are remedies for all the diseases of the soule. In these verses, as in two boxes there are soveraigne recipes against both the maladies above named: against the former, to wit, desperation, vers. 23. a∣gainst the later, viz. presumption, v. 24. And it is not unworthy your ob∣servation, that as in the beginning of the Spring when Serpents breed and peeped 1.595 out of their holes, the Ash puts forth, which is a present remedie against their stings and teeth: so the holy Ghost in Scripture for the most part delive∣reth an antidote in, or hard by those texts, from whence libertines and car∣nall men sucke the poyson of presumption. The texts are these: God hath rai∣sed up an horne of salvation for us, that we beeing delivered out of the hands of our enemies, might serve him without feare.f 1.596 Where sinne abounded grace did much more abound.g 1.597 There is no condemnation to them that are in Christ Jesus.* 1.598 We are called to liberty. Now see an antidote in the verses following. Lest any man should suck poyson from these words in the first text, Serve him without feare; it is added in the next words, in holinesse and righteous∣nesse before him all the dayes of our life. Lest any man should abuse the se∣cond, the Apostle within a verse putteth in a caveat, What shall we say then? shall we continue in sinne that grace may abound?e 1.599 God forbid: how shall wee that are dead to sin, live any longer therein? vers. 1, 2. Lest any should gather too farre upon that generall speech of the Apostle, There is no condemnation to them that are in Christ Jesus,h 1.600 there followes a restriction in the same verse, who walke not after the flesh, but after the spirit. Lest any should stumble at those words of the same Apostle, Ye are called to libertie, he reacheth them a hand, and giveth them a stay in the next clause; onely use not liberty for an occasion unto the flesh. Lest any presumptuous sinner should lay hold on the

hornes of the Altar, and claspe about that gracious promise,i 1.601 The grace of God that bringeth salvation unto all men hath appeared, he beateth off their fingers in the next verse: teaching us, that denying ungodlinesse, and worldly lusts, wee should live soberly, righteously, and godly in this pre∣sent world. In like manner, lest any should* 1.602 wrest the former verse of this Prophet, as they doe the other Scriptures, to the building forts of pre∣sumption, but to the apparent ruine of their owne soules, the Prophet for∣cibly withstandeth them in the words of my text, But when the righteous turneth away from his righteousnesse, &c. The life of a Christian is not unfit∣ly compared to a long and dangerous sea voyage; the sea is this present world, the barkes are our bodies, the sailers our soules, the pylot our faith, the card Gods Word, the rudder constancie, the anker hope, the maine mast the crosse of Christ, the strong cables our violent affections, the sailes our desires, and the holy Spirit the good winde which filleth the sailes and driveth the barke and marriners to the fairek 1.603 haven which is hea∣ven. Now in our way which lyeth through many temptations and tri∣bulations, there are two dangerous rockes, the one on the right hand, the other on the left; the rock on the right hand to be avoided is presumption, the rock on the left threatning shipwracke is despaire; betweene which we are to steere our ship by feare on the one side and hope on the other. To hold us in a solicitous feare that we touch not upon presumption, let us have alwayes in the eye of our minde,

• 1 The glorious and most omnipotent majesty of God.
• 2 His all-seeing providence.
• 3 His impartiall justice.
• 4 His severe threatnings against sinne.
• 5 The dreadfull punishments hee inflicteth upon sinners.
• 6 The heinousnesse of the sin of presumption, which turneth Gods grace into wantonnesse.
• 7 The difficulty of recovery after relapses.
• 8 The uncertainty of Gods offer of grace after the frequent refusall thereof.

To keepe us in hope, that wee dash not upon the rocke of despaire on the contrary side, let us set before our troubled and affrighted consciences these grounds of comfort:

• 1 The infinitenesse of Gods mercy.
• 2 The price and value of Christs blood.
• 3 The efficacy of his intercession,
• 4 The vertue of the Sacraments.
• 5 The universality and certainty of Gods promises to the penitent.
• 6 The joy of God and Angels for the conversion of a sinner.
• 7 The communion of Saints, who all pray for the comfort of affli∣cted consciences, and the ease of all that are heavie laden with their sinnes.
• 8 The examples of mercy shewed to most grievous sinners.

Upon these grounds the contrite penitent may build strong forts of com∣fort after this manner.

My sins though they be more in number than the heires of my head, yet they are finite, whereas Gods mercy is every way

infinite: if my debt bee as a thousand, my Saviours merits are as infinite millions. And not onely Gods mercy, but his justice also pleads for my pardon: for it is against justice that the same debt should be twice paid, to require a full ransome from my Redeemer, and expect it from my selfe. Il 1.604 confesse my sinnes, and therefore I know he is faithfull and just to forgive mee my sinnes, and cleanse mee from all my unrighteousnesse. One drop of the blood of the Sonne of God was a sufficient price for the ransome of many worlds, and shall not such store of it spinning from his temples, dropping from his hands, gushing out of his side, and trickling from all parts of his body, both in the garden, and in the High Priests Hall, satis∣fie for one poore soule that preferreth his love even before heaven it selfe? All my sinnes are either originall or actuall: the guilt of originall is taken away in baptisme, and as often as I have received the blessed Sa∣crament a generall pardon was tendred unto mee for all my other sinnes, and the seale delivered into my hands. What though God will not heare the prayers of such a sinner as I am? yet he will heare the prayers of Je∣sus Christ the righteous, who is the propitiation for my sinnes. I acknowledge (to my hearts griefe and sorrow) that neither faith nor hope, nor any other divine vertue beareth any sensible fruit in mee for the present; yet the seed of my regeneration remaineth in mee. And as the blind man knew that his sight began to be restored to him, even by the defect he found in it when he thought hem 1.605 saw men walke like trees: so even by this I know that I am not utterly destitute of grace, because I feele and unfainedly be∣waile the want of it. If there were no heavenly treasure in mee, Satan would not so often and so furiously assault mee: for theeves besiege not, much lesse breake open those houses where they are perswaded nothing is to be found. The greater my sorrow is for my sinne, and my spirituall desertion, the greater is my hope: for the spirit maketh intercession for the sonnes of Godn 1.606 with groaning which cannot be expressed. None were cured by the brazen Serpent, which before had not beene stung by the fiery: neither doth Christ promise ease unto any but to those that feele themselves heavie burdened.

But to confine my meditations to the letter of my text. Before ye heard, Repent you of your sinnes and you shall surely live. God pawneth his life for it, therefore despaire not how grievous soever your sinnes be. But now I am to tell you plainly, if you repent you of your repentance, and turne from righteousnesse to sinne, and end your dayes in that state, you shall sure∣ly die eternally: therefore presume not, how compleate soever your former righteousnesse seeme to have beene. In these two verses are implyed a double conversion:

• 1 From evill to good.
• 2 From good to evill.

To turne from evill, is good; from good, is evill: the former is repen∣tance, upon which I spent my last discourse: the later is relapse or aposta∣cie, against which I am now to bend all my forces.

But when the righteous turneth away from his righteousnesse, and commit∣teth iniquity, &c. in the transgression which he hath transgressed, and in the sinne which he hath sinned, in them hee shall surely die. The contents of this

verse are like the Prophet Jeremies figges, of which wee read that the bad were exceeding bad; for in the antecedent or fore-part we have apostacie, & that totall: and in the hinder part or consequent, death, and that finall. The words divide themselves into (first) a supposition, When, or, if the righteous forsake: secondly, an inference, his former righteousnesse shall not be remem∣bred, &c. The supposition is dangerous, the inference is pernicious.

To establish you in the truth of this supposition, or rather hypotheticall commination, it will be needfull to lay downe certaine grounds.

1. That the certainty of the end no whit impeacheth the necessary use of all meanes for the attaining it. For the end and meanes are coor∣dinata, and both involved in the same decree. As the meanes are ap∣pointed for the end, so the end is decreed to bee attained by such meanes; for example, the propagation of mankinde by marriage, the main∣taining our temporall life by food and sustenance, the recovery of health by physicke, the reaping the fruits of the earth by manuring and tillage, the governement of the world by lawes, the calling of men to the knowledge of the truth by the Word and Sacraments, the keeping the children of God from presumptuous sinnes by admonitions and comminations. The hea∣then themselves saw a glimmering of this truth: for the Stoicke Philoso∣phers, who taught the foreknowledge of God, and thence inferred inevita∣ble necessity of all events according to that foreknowledge, yet most strict∣ly urged the performance of all morall duties and vertuous actions; and generally, the use of all meanes for the attaining that end any man propo∣seth to himselfe. Bee it thy destiny (say they) to have many children by thy wife, yet thou must not neglect conjugall duties; be it thy desti∣ny to recover of thy disease, yet thou must not neglect the prescrip∣tions of the Physician; bee it thy destiny to conquer thine enemy, yet thou must not forget to bring thy weapon with thee into the field; bee it thy destiny to bee a great Professour in Philosophy, yet thou must not neglect thy study; bee it thy destiny to dye a rich man, yet thou must not be carelesse of thy estate.

2. That this and the like comminations in holy Scripture are spoken generally to all, Elect as well as Reprobate: and they are of speciall use to both; to terrifie the Reprobate, and keepe them within some bounds, or at least to convince their consciences, and debarre them from all excuse at the day of judgement; and to stirre up the Elect to watch∣fulnesse over all their wayes, and diligence and constancy in the use of all such meanes as by Gods grace may keepe them from backe-sliding and dangerous relapses, to hold them in continuall awe, and excite them to make their calling and election sure, and work out their salvation with feare and trembling, as Saint Austine declareth at large through his whole booke de correptione & gratiá.

3. That all Israelites are not true Nathaniels, all converts are not absolutely so, nor all penitents throughly cleansed from their sinnes; many are regenerated but in part, they repent of their sinnes, but not of all, they keepe a sweet bit under their tongue, they have a Dali∣lah in their bosome, or an Herodias at their table, or a Bathsheba in their bed; though they bee healed of all other diseases, yet not of the

plague of the heart, some secret sinne hath a kinde of predominancy in them. Now as the Peacockes fl••sh, if it hath but an ordinary seething, growes raw againe, cocta recrudescit; and wounds that are not perfectly healed, though they may be skinned over, breake out againe, and bleed afresh; so a man that is not perfectly regenerated in all parts, though hee hath a tast of the heavenly gift, and may beleeve with Simon Magus, and tremble at Gods judgements with Felix, and heare the Word gladly with Herod, and doe many things; yet because the seed of the word hath not taken deepe root in him, it is possible for him with Demas to forsake the Gospel, and em∣brace this present world; with Himeneus and Philetus, to make shipwracke of faith and a good conscience; with Julian to become an Apostata, and a per∣secuter of the truth.

4. The Prophet Ezekiel in this place speaketh not of Evangelicall righ∣teousnesse, but of legall: for he saith not simply when a man turneth from righteousnesse, but from his righteousnesse. And vers. 5. hee defineth a just man to be he That doth that which is lawfull and right, and hath not eaten upon the mountaines, nor defiled his neighbours wife, &c. Now whatsoever may be alledged for the stability of evangelicall righteousnesse, and their permanency who are engraffed into the true Vine, Christ Jesus; daily ex∣perience sheweth that the most righteous on earth may and somtimes do re∣mit of their strict observance of their duty; & that it is not only possible, but very facile for them to let loose the reines to sensuall desires, and to follow the gainefull, or ambitious, or voluptuous courses of the world, at least for a time. For the way to heaven is up-hill, but the way to hell is down-hill, and thither the weight of our sinfull flesh forcibly tendeth.

—Facilis discensus averni.

A man may without any paine slip downe to the place of everlasting paines and torments: Yea (saith Seneca) as 1.607 gouty man may get thither in a trice:

Sed revocare gradum, superasque evadere ad auras, Hoc opus, hic labor est.

But saith the Poet, all the labour is to come backe from hell, and get up out of the deep pit: so hee. But the truth is, no labour can worke it, no skill com∣passe it: for from hell there is no redemption. Wee know there is great strength required to bend a bow of steele, which will unbend it selfe, if the string breake or but slip. Our motions to God-ward, and proceedings in a sanctified course of life, are like the rowing of a small boat against a strong wind and tide (the blasts of the evill spirit, and the propension of our cor∣rupt nature) much labour and sweat is required, and very little is done with much adoe; and if wee sl••cke our hands, and misse but one stroake, we are carried downe with the streame, and cast further backe than wee can fetch againe with many stroakes. Did not Solomon turne away from his righte∣ousnesse, and commit iniquity, and doe according to all the abominations of the wicked, when he defiled his body and soule with spirituall and cor∣porall fornication? Did not David likewise, when he spilt the bloud of U∣riah, that hee might more freely stay in the bed of Bathsheba? I spare the

rest (because I would be loth with my breath to stain the golden and sil∣ver vessels of the Sanctuary) and come à Thesi ad Hypothesin, from the indefinite to the singular, from the hearers at large to this present audi∣tory.

Ye heare out of the Text how incommodious and dangerous a thing it is for a righteous man to degenerate, and turne away from his righteous∣nesse; it depriveth him of all the benefit of his former travells in the way to heaven: it blasteth all the fruits of his labours, & without a second return to God, dasheth all his hope of reward, & leaveth him in a fearfull expectati∣on of eternall death. I doubt not but that some of you were pricked in heart with this sharp reproofe of sinne, which ye heard in the handling of the for∣mer Verses, and ye resolved forthwith to turne from your evill wayes, and walke in the pathes of Gods commandments: what remaines but that yee hold on your holy course, to the end that ye may winne a garland of the flowers of Paradise? Beware of turning out of the way, to take up the gol∣den apples which the Divell casteth before you; if ye turne never so little aside, ye endanger your crowne of glory, and hazzard your lives.

All your former righteousnesse which ye have done shall not be mentioned, and in the trespasse that yee have trespassed, and in the sinne that ye have sin∣ned, in them yee shall dye. What a soule and shamefull thing is it with the dogge to returne to your vomit of luxury, and with the swine to your wallow∣ing in the mire of sensuall pleasures? As in the diseases of the body, so also much more of the soule, all relapses are dangerous, and in some diseases al∣together incurable: the reason whereof alledged by some learned Physici∣ans is this, that when wee first take our bed the malignity of the disease worketh upon corrupt humours in the body, which when they are purged, and we restored to health, if after by any distemper we fall into the same malady, the malignity of the disease worketh upon our vitall spirits: in like manner the malignity of sinne before our conversion worketh but upon our corrupt nature, but after upon the graces of Gods Spirit. Remember the possessed man in the Gospel, who when thet 1.608 uncleane spirit went out of him returned to his owne home, and finding it swept and garnished, took seven worse spirits than that which before haunted him, and so his last state was worse than his first.u 1.609 Sinne no more, saith our Saviour to the impotent man, lest a worse thing befall thee.* 1.610 Lysimachus was wont to say, that it was impardonable carelesnesse to stumble twice at the same stone. The first time we offend we may plead ignorance and over-sight: but hee that twice runneth upon the same rocke, if hee bee cast away, cannot blame his hard chance, but his retchlesse folly.x 1.611 Tertullian acutely observeth, that he who after his con∣version to God, and giving his name to Christ, falls againe to serve Sathan in any vicious course of life, seemeth to have put God and the Divell in the same ballance, and having weighed both their services deliberately, and upon a settled judgement, to have preferred the service of the Divell, and pronounced him the better Master of the two, whom he the second time chuseth to serve after hee hath made tryall of both. To be overtaken with some kind of temptation or other is the lot of all the sonnes of Adam; but when God hath delivered us out of the snare of the Divell, and we have

escaped the danger, and undertaken a new course of life, and held it for some time; then to turne backe to the wiles of sinne, and walke of Sathan, what is it else than to breake all our former promises and vowes made to God? to resist the motions of the Spirit? to strive against grace? to cast his feare and commandements behind us? and, presuming upon his gen∣tlenesse and patience, to runne desperately upon the point of his glitte∣ring sword, which hee hath whet, and threatned to make it drunke with the bloud of all retchlesse and presumptuous sinners? Notwithstanding all these great and fearfull dangers which we incurre by relapses, how ma∣ny turnings doe we make in our way to Heaven? how often doe wee slacke our pace? how often doe wee unbend our desires? nay rather flye backe like a broken bow? After wee have made an open confession of our sinnes, and a solemne profession of amendment; after wee have protested against our former courses, and vowed to walke in newnesse of life, and taken the holy Sacrament of our Lords blessed body and bloud upon it, yet how soone doe we looke backe to Sodome with Lots wife? how soone doe we forget that in private, which we promised in publike? how soone doe we leave the strait pathes of Gods commandements, and follow the sent of our former sinfull pleasures? After we have eaten the food of Angels, we devoure Sathans morsels: after we have drunke the bloud of our Redeemer, we greedily swill in iniquity like water. Wee find in Scripture many de∣sperately sicke, yet cured the first time by our Saviour: but where doe we reade in all the Gospel of any blind mans eyes twice enlightened? of any deafe eares twice opened? of any tyed tongue twice loosened? of any possessed with Divels twice dispossessed? of any dead twice raised? No doubt Christ could have done it, but we reade not that ever he did it, that we should be most carefull to avoid relapses into our former sins, the recovery whereof is alwayes most difficult, and in some case (as the Apostle teach∣eth us) impossible. I tremble almost to rehearse his words:y 1.612 It is impossi∣ble for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the holy Ghost, and have tasted the good Word of God, and the powers of the world to come; if they shall fall away, to renew them againe unto repentance: seeing they crucifie to themselves the Sonne of God afresh, and put him to an open shame. For the earth which drinketh in the raine that commeth oft upon it, and bringeth forth herbes meet for them by whom it is dressed, receiveth blessing from God: But that which bringeth thornes and bryars is rejected, and is nigh unto cursing, whose end is to be bur∣ned. Thez 1.613 Scolopendra having devoured the bait, when shee feeleth the hooke to pricke her, casteth up all that is in her belly till shee have got up the hooke; but as soone as ever that is out of her bowells, she suppeth up all that which before she had cast from her. How excellently hath nature in the property of this fish set before our eyes the condition and manner of a sinner? who after he hath devoured Sathans morsells, feeling the hook in his conscience, and being pricked with some remorse, rids the stomacke of his soule by confession, and never leaveth fasting, and praying, and sighing, and sobbing till the hooke be out, and the wound of his conscience healed with the balme of Gilead; but that being done, resorbet interiora omnia, he returneth to his former vomit, and greedily gurmandizeth the bait which

before he had vomited up. Beloved, is God bound to help us up as often as we fall carelesly and wilfully? What if hee let us lye as a prey for the Di∣vell, who runneth about like a Lion seeking whom hee may devoure? Can we promise our selves a continuall supply of grace, if wee still turne it in∣to wantonnesse? Will he beleeve our sighes and teares, which have so oft proved false embassadours of our hearts? Wee see by the fearfull judge∣ments of Ananias and Sapphira how dangerous a thing it is to lye to the Spirit of God: what doe we else when we daily professe in our prayers, that we are heartily sorry for our sinnes, that we loath and detest our vicious courses, that the remembrance of all our former transgressions is grievous unto us, and the burthen of them is intolerable; whereas our deeds testifie to the world, that we are so farre from loathing our former filthinesse, that we hunger and thirst after it: so farre from hearty repentance, that our heart is set, and our affections wholly bent to follow wickednesse with gree∣dinesse? Let us not deceive our owne soules, Beloved, God we cannot: so many sinnes as we willingly commit after our humble confession and seem∣ing contrition, so many evidences we give against our selves that we are dissembling hypocrites, and not sincere penitents: for this is the touch∣stone of true repentance, it a plangere commissa, ut non committas plangen∣da, so to bewaile that we have committed, that we commit not that we have bewailed. I before compared this life to a sea, and now I may not unfitly most of the fish in it either to the Scolopendra, of which before, or to the Crab, which either standeth still or swimmeth backward. Doe we dreame (as Nebuchadnezzar did) of an image with an head of gold, and armes of silver, and thighes of brasse, and legges of earth and clay? Doe we not see many that are gold and silver in their childhood and youth preci∣ous vessels of grace, brasse and iron in their riper yeeres, and no better than earth and clay in their old age? The* 1.614 Lionesse in the naturall story, which at the first bringeth forth five young ones, and after fewer by one, in a short time becommeth quite barren.

But because I have spoken at large of the dangerous antecedent, heare (I beseech you) a word of the dreadfull consequent: All his righteousnesse that he hath done shall not bee mentioned. Would it not vexe a Scrivener af∣ter he had spent many dayes and much paines upon a large Patent or Lease, to make such a blot at the last word, that he should be forced to write it all againe? yet so it is, that as one foule blot or dash with a pen defaceth a whole writing, so one soule and enormous crime dasheth and obliterateth the fairest copy of a vertuous life, it razeth out all the golden characters of divine graces imprinted in our soules. All our fastings and prayers, all our sighing and mourning for our sinnes, all our exercises of piety, all our deeds of charity, all our sufferings for righteousnesse, all the good thoughts we have ever conceived, all the good words we have ever utte∣red, all the good workes we have ever performed: in a word, all our righ∣teousnesse is lost at the very instant, when we resolve to turne from it. As one drop of inke coloureth a whole glasse of cleere water; so one sinfull and shamefull action staineth all our former life: yet this is not the worst; for it followeth:

In his transgression that he hath committed, and in the sinne that he hath

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sinned, in them hee shall dye. Doth God threaten this judgement onely? doth hee not execute it upon presumptuous transgressours? When Bal∣thazar tooke a peece of the plate of the Sanctuary to quaffe in it, be∣hold presently aa 1.615 hand writing his doome upon the wall; and in the trans∣gression that hee had committed, and in the sinne that hee had sinned, in it hee dyed. Korah, Dathan, and Abiram had no sooner opened their mouth against Moses, than theb 1.616 earth opened her mouth, and swallowed them up quicke, and in the trespasse which they had trespassed, and in the sinne which they had sinned, in it they dyed. Ananias and Sapphira had no sooner told a lye to Saint Peter, and stood to it, but they werec 1.617 strucke downe to the ground, and in the trespasse that they trespassed, and in the sinne that they sinned, in it they dyed. Herod had scarce made an end of his oration to the people, and received their applause, crying, The voice of God, and not of man, when the Angel maded 1.618 an end of him, and in the trespasse which hee trespassed, and in the sinne that he sinned, in it bee dyed. Oh that our blas∣phemous swearers, and bloudy murderers, and uncleane adulterers, and sacrilegious Church-robbers, when the Divell edges them on to any im∣piety or villany, would cast but this rub in their way: What if God should take mee in the manner, and strike mee in the very act I am about, and cast mee into the deep dungeon of Hell, there to be tormented with the Divell and his angels for evermore? Doe I not provoke him to it? Doe I not dare him? Hath hee not threatened as much? Hath hee not done as much? Nonne cuivis contingere potest quod cuiquam potest? that which is ones case, may it not be any ones case? Yea, but they will say, God is mercifull. Hee is so (else the most righteous upon earth would despaire a thousand times) but not to those that continually abuse his long-suffe∣ring, and presume upon his mercy. If there bee 1.619 among you (saith God by Moses) a root that beareth gall and wormwood, and it come to passe that when hee heareth the words of this curse, that he blesse himselfe in his heart, saying, I shall have peace, though I walke in the imagination of mine heart to adde drunkennesse to thirst: the Lord will not spare him, but then the anger of the Lord and his jealousie shall smoake against that man, and all the curses that are written in this booke shall lye upon him, and the Lord shall blot out his name from under heaven.

Yea, but God promiseth pardon at all times to the penitent. But where doth he promise at all times grace to repent? Be it that God would tender us his grace at what houre wee please, which is presumption in us to hope for, yet the longer we deferre the applying of the remedy, the more pain∣full and dangerous the cure will be. In the conversive proposition concer∣ning our conversion to God, I admit of the convertens, viz. True repen∣tance is never too late; so they will take along with them the conversa, viz. that late repentance is seldome true. Howsoever, what piety is it? nay what equity? nay rather what abominable iniquity and impiety is it florem Dia∣bolo consecrare, faeces Deo reservare? To consecrate the flower of their youth to the Divell, the world, and the flesh, and reserve the lees or dregges of their old age for God? To dedicate to him our weake and feeble dotage if we live to it, what is it better than to offer thef 1.620 blind and the lame for sacrifice, which God abhorreth? Repent therefore repentè, repent at the first offer

of grace. Ye shall scarce find any precept of repentance in Scripture, which requireth not as well that it be out of hand, as that it be from the heart: Remember thyg 1.621 Creatour in the dayes of thy youth. Toh 1.622 day if yee will heare his voice harden not your heart. Seeki 1.623 the Lord while he may be found. Now he may be found, now he seeketh us, now he calleth to us: let us therefore breake off all delayes, and pricke on forward our dull and slow affections with that sharp and poynant increpation of Saintk 1.624 Austine, Why doe I still procrastinate my comming unto thee, O Lord? Why not now? why not this day? why not this houre an end of my sinfull course of life? Deo Patri, Filio, & Spiritui sancto sit laus, &c.

THE DEFORMITY OF HALTING THE LVII. SERMON.

1 KIN. 18.21.

And Elijah came to all the people, and said, How long halt ye betweene two opi∣nions? If the Lord be God, follow him; but if Baal, then follow him: and the people answered not a word.

Right Honourable, &c.

ELijah, who sometimes called for fire from heaven, was himselfe full of heavenly fire, the fire of zeale for the Lord of Hosts. His words, like fire,

• 1 Give light,
• 2 Heate,
• 3 Consume.

1 They give light to this undoubted truth, That one, and but one Religi∣on is to be embraced: either God or Baal must be worshipped, in no case both. Stand firme to one: How long halt ye betweene two?

2 They heate and enflame true zeale and devotion: If the Lord be God, follow him.

3 They burne up indifferencie and neutralitie: If Baal be he, goe after him. This passage of Scripture relateth a Sermon of Elijah; wherein we are to note more particularly,

• 1 The Preacher, Elijah.
• 2 The Auditorie, the whole Parliament of Israel.
• 3 The Text or Theame handled by him, viz. What God is to be worshipped, what religion to be established and maintained by Prince and people?

Now although I perswade my selfe that there is none in this whole as∣sembly who halteth betweene the Popish and reformed Churches, or hath

once bowed his knee to the Romish Baal: yet because Satan hath of late not only turned himselfe into an Angell of light, to dazle the eyes of weake Christians in point of Doctrine, but also into a Seraphim of heat and zeale, under colour of devotion to bring us to offer strange fire upon Gods Altar; and especially because there is no lamp of the Sanctuarie that bur∣neth so brightly, but that it needeth oyle continually to be powred into it to feed the flame: the opening of this Scripture cannot but be seasonable and usefull to reduce you into the path, if you swerve from it never so lit∣tle; or to prick you on, if you are in the right way that leadeth to the king∣dome of God. The key to open this Text is the occasion of this exhor∣tation of the Prophet: wherefore before I proceed to the exposition of the words, I must entreat you to cast a looke backwards to the occasion of them, and the cause of the peoples haulting downe-right: a circumstance not giving more light to the right understanding of the Prophets reproofe, than strength to our stedfast standing, and upright walking in the high way to Heaven. What the religious Father spake by way of Apologie, for handling controversall points in the pulpit, Ideo non dubitavimus dubita∣re, ut vos non dubitaretis, We therefore make no scruple to move doubts, that yee may not doubt, but upon the solution of them, be more settled in your most holy faith; I may say truly, that therefore I hold it needfull to make a stay at the cause of the poeples haulting, that their haulting may be no stay to your godly proceedings, that you may never hault upon their ground, which was so slipperie that they slid now this way, now that way, not able to set sure footing any where. Elijah by his divine commission drew them to Gods Altar; but Ahab, especially at the instigation of Jezebel, by his royall power enforced them to offer at Baals groves: between both they were miserably perplexed, their minds distracted, and their worship divi∣ded betweene God and Baal.

Men are led by examples more than precepts, especially by the exam∣ples of Princes or Potentates, which carrie a kinde of Sovereigntie over mens affections and manners, as they themselves have over their persons: insomuch, that their morall vices, yea and naturall deformities also, have beene drawne and patterned out by some of their subjects, as if they were vertues and gracefull ornaments.a 1.625 Diodorus Siculus telleth us in sober sad∣nesse, that it was the custome of the Aethiopians to maime or lame them∣selves in that part or foot on which their Prince limped, because they thought it a great disparagement for their Prince, that any about him should goe more upright, or have a more gracefull gate than hee. And Atheneus likewise reporteth of Dionysius his familiars, that because himselfe was somewhat purblinde, they, as they sate at table, reached towards di∣shes as it were by aime, and sometimes missed, that they might not seeme more quick-sighted than he. And to make up the number, when Philip re∣ceived a wound in his eye, Clisophus, as if hee had got a blow on the same eye, putteth a patch on it: and when afterwards Philip was run thorow the right thigh, in comes Clisophus all to be plaistered on that thigh, and out-halteth his Master. We can hardly hold laughing when we read or heare of the madnesse, rather than folly, of so grosse flatterie; yet wee have cause rather to weepe at the sight of a farre worse flatterie, and yet most usuall,

whereby some indeere themselves into great personages, by imitating their vices and profane carriage. To expresse these, they account it a kinde of merit of favour, or at least an homage due to their greatnesse, because (saithb 1.626 Lactantius) to imitate the vices of Princes and Nobles, is a Court-comple∣ment, nay a part of the service and obsequiousnesse due to their persons: all men in Jupiters time castaway the feare of God, lest they should seeme to up∣braid ungodlinesse to their King. Wherefore no marvell sith Ahab was starke lame on his right leg, that the Israelites here, after the manner of Cli∣sophus, followed him limping, looking sometimes to Gods Altar, some∣times to Baals. O the subtiltie of the enemie of our soules! how many fet∣ches and turnings hath that wily Serpent to get in his head? if he get it not one way by Atheisme, nor the contrarie by Superstition, yet hee hath a third way, to slide in by indifferencie. Whom he cannot bring to coldnesse in the true religion, or hot eagernesse in the false, he laboureth with a soft fire to make luke-warme, as he did the people of Israel, to whom hee sug∣gested these, or the like thoughts.

Alas, what shall we doe? we are even at our wits end, our weake and weather beaten bark is betwixt two rocks, stand still wee cannot, the wind is so strong. If wee steere one way, wee make shipwrack of our lives and goods; if the other, of faith and a good conscience: to this streight we are driven, either we must forsake our re∣ligion, or trench upon our allegeance: God and the King stand in com∣petition. Neither as the matter now standeth, is it possible to serve, much lesse please both: if wee cleave stedfastly to God, wee shall be cloven in peeces, and hewen asunder by Ahab; if we cleave not to him, wee forsake our owne mercie, and the rocke of our salvation: if wee burne incense to Baal, we shall frie our selves in hell fire; if we sacrifice unto God, Ahab will mingle our owne bloud with our sacrifices. Wee must needs indan∣ger, either our soules or our bodies, our estate or our conscience. Why, is there no meanes to save both? Wee hope there is, by dividing our selves betweene God and Baal: God shall have the one, and Baal the other: our heart wee will keepe for God, but Baal shall have our hands and knees at his service: though wee visit Baals groves, Baal shall never come into our thoughts: even then when we offer incense unto Baal, we will offer the incense of our prayers on the Altar of our heart to the God of our fathers. By this meanes wee are sure to hold faire quarter with Ahab, and we hope also to keepe in with God, to whom we give the bet∣ter part. Yea, but this is no better than halting betweene both. Be it so, is it not better to halt, thinke you, than to lose both legs? And what shame is it for us thus to halt, sith the Prince and chiefe Priests doe no otherwise? They are our guides, and if they mislead us, let them beare the blame.

As the people thus reasoned with themselves, and after much swagging on both sides, in the end came to fix and resolve upon this middle way: out commeth the Prophet Elijah, and fearing no colours, presenteth him∣selfe first to Ahab, and afterward to the people: by Ahab hee is entertai∣ned with this discourteous salutation, Art thou hee that troubleth Israel? How darest thou appeare in my presence? The Prophet as well appointed with patience to beare, as the King armed with rage to strike, encountreth

the King on this wise; It is not I that trouble Israel, but thou and thy fa∣thers house; in that yee have forsaken the commandements of the Lord, and have followed Baal. Wee see here by the freedome of the Prophets re∣proofe, that though the servants of God may be in bonds, yet the word of God is not bound; nay it bindeth Ahab and all his servants to their good be∣haviour, they cannot stirre hand or foot against the Prophet. They are so farre from silencing him, that in Gods name hee commands them, saying; Send and gather unto me all Israel unto Mount Carmel, and the Prophets of Baal foure hundred and fifty, and the Prophets that eat at Jezebels table. The King taketh the word from Elijah, and gives it to the people, and a Parliament is on the sudden assembled, wherein Elijah is the speaker: his speech is an invective against unsettled neutrality, and dissembling in mat∣ter of religion: unsettlednesse is taxed in the word halt; indifferency in the words, betweene two opinions; dissembling and temporizing in the words following, if the Lord be God, follow him.

How long halt yee betweene two opinions? The Prophet here useth no flourish at all, no prolusion after the manner of Fencers, but presently hee fals to blowes, and that so smart, that he stunned his adversaries: for so we read, they answered him never a word?c 1.627 How long halt yee? An abrupt Ex∣ordium becommeth a man that is in a vehement passion: such an one now surprized Elijah; the Baalites profaning Gods name, polluting his Altars, slaying his Prophets, heat him above his ordinary constitution. In such a case as this was to have been luke-warm, had been little better than key-cold. When God is highly dishonoured, the true religion wronged, grosse ido∣latry patronized, not to bee moved, is an argument either of insincerity or cowardice: Patientia digna omni impatientiâ: Such patience is insuffera∣ble, such silence is a crying sinne, such temper a distemper. Wherefore no marvell if Elijahs spirit, in which there was alwayes an intensive heat, now flamed, and his words were no other than so many sparks of fire.

How long halt yee betweene two opinions? Not why? but how? not doe ye now? but how long will ye? not lose or misse your way, or goe awry, but halt? not in a wrong path, but betweene two wayes? How ag∣gravateth the unseemelinesse of their gate by their manner, long by the continuance, halt by the deformity, betweene two opinions by the uncer∣tainty. Is it not a most shamefull thing to halt after an unseemely manner for a long time betweene two wayes, not certaine which to take or leave?

Out of the manner of Elijahs reproofe observe the duty of a faithfull Minister of God, when just cause is given to bee round with his hearers, and to reprove them plainly, calling halting halting: if they do not so they halt in their duty, and the vengeance of God is like to overtake them, denoun∣ced by the Prophet Jeremie;d 1.628 Behold, I will come against the Prophets that have sweet tongues, and say, He saith. Behold, I am against them that prophe∣sie false dreames, saith the Lord, and doe tell them, and cause my people to erre by their lyes and by their lightnesse, yet I sent them not, nor commanded them: therefore they shall not profit this people at all. But because this note sorteth not well with this time and this queere, I leave it, and insist rather upon those that follow, the first whereof is the consideration of the time, or rather duration of this infirmity in the people.

How long? They that are sound in their limbes, may by a small straine or blow upon their legs halt for a while, but sure long to halt is a signe of some dangerous spraine or rupture: now this people (as it should seeme) halted in this manner at least three yeeres. The strongest and soundest Christian sometimes halteth in his minde betweene two opinions, nay which is worse, betweene religion and superstition, faith and diffidence, hope and despaire: but hee halts not long, Christ by his word and spirit cureth him. As in our bodies, so in our soules we have some distempers; doubts suddenly arise in our minds as sparks out of the fire, which yet are quenched in their very as∣cending, and appeare not at all after the breath of Gods spirit hath kindled a flame of truth in our understanding. Heresies and morall vices are like quagmires, wee may slightly passe over them without any great danger: but the longer we stand upon them the deeper wee sinke, and if wee bee not drowned over head and eares in them, yet we scape not without much mire and dirt. Hereofe 1.629 S. Augustine had lamentable experience during the space of many yeeres, in which he stucke fast in the heresie of the Manichees: Had I but (saith he) slipt onely into the errour of the Manichees, and soone got out of it, my case had beene lesse fearefull and dangerous; but God knowes that for almost nine yeares I wallowed in that mud; the more I strived to get out the faster I stucke in. Beloved, if wee have not beene so happy as to keepe out of the walke of the ungodly, yet let us bee sure not to stand in the way of sinners, much lesse sit in the seat of the scornefull: if wee are not so pure and cleane as we desire, at least let us not with Moab settle upon the lees of our corruption: if wee ever have halted as Jacob did, yet let us not long halt with the Israelites, whom here Elijah reproveth, saying, How long

Halt yee? It may be, and is very likely that many of the Israelites ran to Baals groves and altars, and yet they were liable to this reproofe of Elijah. For though we run never so fast in a wrong way, we doe no better than halt before God. Better halt (saith S. Austine) in the way, than run out of the way. This people did neither, they neither ran out of the way, nor limped in the way; but halted betweene two wayes, and missed both.

Betweene two opinions. Had they beene in the right way, yet halting in it, the night might have overtaken them before they came to the period of their journey; but now being put out of their way, and moving so slowly as they did, though the Sun should haue stood still as it did in the valley of Ajalon, they were sure never to arrive in any time to the place where they would be. Yet had they beene in any way, perhaps in a long time it would have brought them, though not home, yet to some baiting place; but now being betweene two waies their case was most desperate: yet this is the case of those whom the world admireth for men of a deep reach & discreet car∣riage: they are forsooth none of your Simon Zelotes, Ahab shall never ac∣cuse them, as hee doth here Elijah, for troubling Israel with their religion, they keepe it close enough: whatsoever they beleeve in private (if at least they beleeve any thing) they in publike wil be sure to take the note from the Srate, & either fully consort with it, or as least strike so soft a stroake, that they will make no jarre in the musick. Besides other demonstrations of the folly of these men, their very inconstancy and unsettlednesse convinceth them of it: for mutability and often changing, even in civill affaires that are most

subject to change, is an argument of weaknesse; but inconstancie in religi∣on, which is alwayes constant in the same, is a note of extreme folly. Whence it is that the spirit of God taxeth this vice under that name, as, Oh yee foolish Galatians, who hath bewitch••d you? Are yee so foolish?f 1.630 having be∣gun in the Spirit, are yee now made perfect in the flesh? Have yee suffered so many things in vaine? And,g 1.631 Be not like children tossed to and fro, and carried about with everie wind of doctrine. If religion be not only the foundation of Kingdomes and Common-wealths, but also of everie mans private e∣state, what greater folly or rather madnesse can there be, than to build all theh 1.632 securitie of our present and hope of our future well-fare upon a sandie foundation? He that heareth my words and doth them not, is likened to a foo∣lish man which buildeth his house upon the sand. All the covenants betweene God and us, of all that we hold from his bountie, are with a condition of our service and fealtie: which sith a man unsettled in religion neither doth, nor ever can performe, hee can have no assurance of any thing that hee pos∣sesseth, no content in prosperitie, no comfort in adversitie, no right to the blessings of this life, no hope of the blessednesse of the life to come: what religion soever gaine heaven, he is sure to lose it. Whether the Lord be God, or Baal be God, neither of them will entertaine such halting servi∣tours. Were he not worthy to be begged for a foole, that after much cau∣tiousnesse and reservednesse, would make his bargaine so, that he were sure to sit downe with the losse? such matches maketh the worldly-wise man; howsoever the world goe, whether the true or the false religion prevaile in the State, while hee continueth resolved of neither, hee is sure to lose the pearle which the rich merchant sold all that he had to buy. What shall I speak of inward wars and conflicts in his conscience? Now he hath strong induce∣ments to embrace the Gospel, shortly after meeting with a cunning Jesuit, he is perswaded by him that he is an Enfant perdue, out of all hope of sal∣vation if he be not reconciled to the Roman Church: the next day fal∣ling aboord with the brethren of the separation, he beginneth to thinke the Brownists the onely pure and refined Christians; for all other Christians, if we beleeve them, build upon the foundation hay and stubble, but they gold, silver, and precious stones. When he is out of these skirmishes, and at leisure to commune with his owne heart, his conscience chargeth him with Atheisme, indifferencie in religion, and hollow-hearted neutralitie. Adde we hereunto the judgement of all understanding men, who esteeme such as double with God, and are of a changeable religion, to have no faithful∣nesse or honestie. By how much the graces and perfections of the mind ex∣ceed those of the body, by so much the imperfections and deformities of the one surpasse the other: what may wee then judge of wavering incon∣stancie, which is compared to a spirituall palsey, or an halting in the mind?

Halt yee. Though the metaphor of halting used in my text might signi∣fie either a slacknesse or slownesse in the way of godlinesse, or a maime in some member or article of their faith: yet, according to the scope of the place, and consent of the best Expositors, I interpret it unsettled wave∣ring and inconstancie. For he that halteth is like a man of a giddie braine in a cock-boat or wherrie, who turneth the boat sometimes this way, some∣times that way, not knowing where to set sure footing. The opposite vertue

to this vice is a stedfast standing in the true faith; whereto S. Paul exhor∣teth the Corinthians,i 1.633 Therefore my beloved brethren, be ye stedfast, unmove∣able, alwayes abounding in the worke of the Lord, for as much as you know that your labour is not in vaine in the Lord. And the Colossians, If yee con∣tinue in the faithk 1.634 grounded and settled, and be not moved away from the hope of the Gospell: and for it he heartily prayeth; For this cause I bowl 1.635 my knees to the father of our Lord Jesus Christ, that hee would grant you according to the riches of his glorie, to be strengthened with might by his spirit in the inner man, that Christ may dwell in your hearts by faith, that yee being rooted and grounded in love, may be able to comprehend with all Saints, what is the bredth, & length, & depth, & height: & to know the love of Christ which passeth know∣ledge, that ye might be filled with all the fulnes of God. The Pythagorians, who delighted to represent morall truths by mathematicall figures, described a good man by a cube; whence grew the proverb, Homo undi{que} quadratus, A perfect square man everie way. The reason of this embleme is taken from the uniformitie & stabilitie of this figure, which consisteth of six sides ex∣actly equall, & on which soever it falleth it lies stedfast. As the needle in the mariners compasse, while it waggleth to & fro till it be settled & fixed to the North-point, giveth no direction: no more doth our faith till it be set∣tled unmoveably, & pointeth directly to the true religion, which is the only Cynosure to guide our brittle barks to the faire havens where we would be.

Between two opinions. It is bad to halt, but worse (as I shewed before) to halt betweene two opinions: which may be done two manner of wayes.

• 1. Either by leaving both, & keeping a kind of middle way betwixt them.
• 2. Or by often crossing from one to the other, and sometimes going or rather limping in the one and sometimes in the other.

The former is their hainous sinne who in diversitie of religions are of none, the latter of them who are of all. The former S.m 1.636 Austine confesseth with teares to have beene his piteous case, when being reclaimed from the heresie of the Manichees, and yet not fully perswaded of the truth of the Catholique cause, he was for the time neither Catholique nor Manichee. Which estate of his soule he fitly compareth to their bodily malady, who after a long and grievous disease, at the criticall houres, as they call them, feele suddenly a release of paine, yet no increase of strength or amendment: at which time they are in greater danger than when they had their extreme fits on them, because if they mend not speedily they end. For there can be no stay in this middle estate betweene sicknesse and health. The wise Law-giver of Athens, Solon, outlawed and banished all those, who in civill contentions joyned not themselves to one part. How just this Law may be in Common wealths on earth, I dispute not: this I am sure of, that our heavenly Law-giver will banish all such out of his Kingdome, who in the Church civill warres with Heretiques, joyne not themselves to one part, I meane the Catholique and Orthodox. The Praetor of the Samnites spake to good purpose in their Senate, when the matter was debated whether they should take part with the Romans against other Greekes, or carrie themselves as neuters.n 1.637 This middle way (saith hee) which some would have us take as the safest for us, because thereby we shall provoke neither partie, as bolding faire quarter with both, is the unsafest way of all; for it will neither

procure us friends, nor take away our enemies. Of the same minde was the great Statesman Aristenus, who after hee had weighed reasons on all sides,o 1.638 resolved that the Romans so peremptorily demanding aid of them as they did, they must of necessitie either enter into confederacie & strict league with them, or be at deadly fewd; that middle way there was none. Apply you this to the Roman faith, and it is a theologicall veritie; upon necessitie wee must either hold communion with the Roman Church, or professedly impugne her and her errours. God cursedq 1.639 Meros for not taking part with the Isra∣elites against their and Gods enemies: and Christ in the Gospel openly professeth,r 1.640 He that is not with me is against me. Media ergo via nulla est.

The second kinde of halting betweene two opinions, may be observed in those, who are sometimes of one and sometimes of another. Men of this temper, though they seeme to be neerer health than others, yet indeed they are in more danger; as the Angell ofs 1.641 Laodicea his censure maketh it a cleare case. For though they may seem to be more religious than they who professe no religion: yet sith it is impossible that truth & falshood should stand together, all their religion will be found to be nothing else but dissi∣mulation, and so worse than professed irreligion. Here that speech of Philip concerning his two sonsu 1.642 Hecaterus and Amphoterus, may have place: He∣caterus is Amphoterus, and Amphoterus is Udeterus, that is, hee whose name is Either of the two, is worth Both, but he whose name is Both is neither. The Nazarean Heretiques (saith S. Austine) while they will be bothz 1.643 Jewes and Christians, prove neither one nor the other. Doth zealous Austine say so only? doth not the holy Spirit confirme it, that they who embrace or main∣taine more religions are indeed of none? How read we? The people of divers nations (saith the text) whom the King of Assur planted in Samaria feared the Lord, but served other gods. Now let us hear the censure of the holy Ghost, which followes, To this day they doe after the old manner: they neither feare God, nor doe after their ordinances, nor after the Law, nor after the comman∣dement which the Lord commanded the children of Jacob; Feare no other gods, nor bow to them, nor sacrifice to them. Hence we may strongly infer, that Ambodexters as they are called, are Ambosinisters, & Omnifidians are Nul∣lifidians: and that there is no greater enemie to true religion than worldly policie, which under pretence of deliberation hindreth sound resolution, under pretence of discretion extinguisheth true zeale, under colour of mo∣deration slackeneth or stoppeth all earnest contention for our most holy faith; yet without contention no victorie, without victorie no crowne. How should they ever hope to bee incorporated into Christ, whom hee threateneth to spue out of his mouth? But I hope better things of all here present, though I thus speake, and things that accompanie salvation, through the sincere and powerfull preaching of the Gospel of Jesus Christ among you. Cui, &c.

OLD AND NEW IDOLATRY PARALLELED. THE LVIII. SERMON.

1 KINGS 18.21.

If the Lord be God, follow him; but if Baal, then follow him.

Right Honourable, &c.

THe summe and substance of the speech made by the Prophet Elijah before King Ahab, the Nobles and Commons of Israel assembled on Mount Carmel, is a quicke and sprightly reproofe of wavering unsettled∣nesse, fearfull lukewarmnesse, and temporizing hypocri∣sie in matter of Religion, which we are stedfastly to re∣solve upon, openly to professe, and zealously to maintain even with striving unto bloud, which is gloriously dyed by death for the truth with the tincture of Martyrdome. How long halt yee between two opini∣ons? &c. This reprehensory exhortation, or exhortatory reprehension was occasioned by the mammering in which the people were at this time: the causes whereof I lately enquired into, to the end that as the fall of the Jewes became the rise of the Gentiles; so the halting of the Israelites between the right way and the wrong, might prove our speedy running in the race of godlinesse to the goale of perfection, for the price of the high calling of God in Christ Jesus. The cause which I then declared unto you of their halting between two opinions was this: Ahab (instigated especially by his wife Jezebel, partly by his example, but much more by furiously brandi∣shing before them the sword reking with the hot bloud of the slaughtered Prophets and servants of the true God) drove them to Baals groves, where

they prostrated themselves before that abominable Idoll, and offered the flames of their Holocausts to the bright beames of the Sunne. This their bowing to Baal, and burning incense to the host of Heaven, so incensed the God of Heaven, that he barred up the windowes of Heaven, and punished their not thirsting after the water of life, with such a drouth, that not men only and beasts, but the earth also every where chopped & gasped for some moisture to refresh her dried bowels, which for the space of wel-nigh three yeers had no other irrigation than the effusion of Saints bloud. The people thus miserably perplexed, as being persecuted on the one side by the Prince, and plagued on the other side by God himselfe, in the end faint, and yeeld to the worship both of God & Baal. The crafty Serpent of Paradise resembleth the Serpent called Amphisbaena, which hath two heads, & mo∣veth contrary wayes at the same time. For when hee could not make them hot in Idolatry by feare, he cooleth them in the service of God, and bring∣eth them to a luke-warme temper in the true Religion. At this the Prophet Elijah is exceedingly moved, and put out of all patience: his fiery spirit carrieth him first to Ahab, whom he thus charmeth; It is not I, but thou and thy fathers house that have troubled Israel, because yee have followed Baa∣lim: after up to Mount Carmel, where meeting with a Parliament of all Israel, hee thus abruptly and boldly setteth upon them: How long halt yee between two opinions? Every word hath his spirit and accent: How long? and halt ye? and between two opinions? It is a foule imperfection to halt, and yet more shamefull long to halt, most of all between two waies, and misse them both. To be inconstant in civill affaires, which are in their own nature inconstant, is weaknesse: but in Religion, which is alwayes constant and one and the selfe same, to be unsettled, is (as I proved to you heretofore) the greatest folly in the world. For he who is not assured of one Religion, is sure to be saved by none. Yet as massie bodies have some quaverings and trepidations before they fixe and settle themselves, so the most resolved and established Christian hath a time before hee rest unmoveable in the foundations of the true Religion; but he is not long in this motion of trepi∣dation, he is not altogether liable to this reproofe of Elijah, How long halt yee between two opinions? Halting between two opinions may be (as I then ex∣emplified unto you) two maner of waies, either by limping in a middle way betwixt both, or by often crossing waies, and going sometimes in one way, sometimes in another.

Against these two strong holds of Sathan the Prophet Elijah setteth a dilemma, as it were an iron ramme with two hornes; with the one hee bat∣tereth down the one, and with the other the other. If the Lord be God, then are ye not to stay or halt as ye do between two religions, but speedily and resolutely to follow him, and embrace his true worship; but if yee can har∣bour such a thought, as that Baal should be God, then go after him. Either Jehovah is God, or Baal is he, as ye all agree; whether of the two be, it is certaine neither of them liketh of halting followers. If God be the Sove∣raigne of the whole world, why bow ye the knee to Baal? if Baal be hee, why make yee supplications to God? why enquire yee of his Prophets? What Lord soever be God, he is to be followed: if the Lord be he, follow him; but if Baal, then follow him.

I hold it needlesse to make any curious enquiry into the names or rites of this Idoll; that which way suffice for the understanding of this and o∣ther Texts of Scripture, I find that Baal was the abomination of the Sido∣nians, a people of Phoenicia, who (asa 1.644 Sanchoniacho an ancient writer of that country, and Herodian a later Romane Historian affirme) worship∣ped the Sunne, invocating him Beel, or Baal-Samen, that is in their lan∣guage, Lord of Heaven. Though this Idoll were but one, yet in regard of the divers Images set up to it in divers places, we reade of Baalim, & Baal-Peor, and Baal-Zebub; just (saith Ribera the Jesuit) as the Blessed Vir∣gin, though she be but one, yet she is called by divers names, taken from the places where her Images are erected, as namely, she is called sometimes Lady of Loretto, sometimes of Monte serato, sometimes of Hayles.

But before I come to parallel the Papists and the Baalites, give us leave, rightb 1.645 Honourable, who are Embassadors for Christ, to endeavour to imi∣tate that vertue which is most eminent in men of your place, I meane cou∣rage and liberty, to deliver what wee have in commission from our Lord and Master. Yee will say, what need this preface? what doth this Text concerne any here? though it be set upon the tenter hookes never so long, it cannot reach to any Christian congregation. It were ignorance and im∣pudency to affirme, that any who have given their names to Christ halt be∣tween God and Baal, or offer incense to the Sunne. I hope I may excuse all here present from the sin of the Baalites, & I would I could also all others, who professe themselves Christians; but that I cannot doe, so long as the whoredomes of the Romish Jezebel are as evident as the Sunne-beames, which the Baalites worshipped. I find not in Scripture Idolaters branded chiefly because they were Baalites, but Baalites because they were Idola∣ters. If then any who beare the name of Christians may bee justly charged with idolatry, they fall under the sharp edge of this reproofe in my Text, as also do all those who are not yet resolved which Religion to stick unto, the Romish or the Reformed. Now before we lay Idolatry to the charge of the Romish Church, it will be requisite to distinguish of a double kind of Idolatry or Superstition.

1. When religious worship is given to a false god, which is forbidden in the first precept of the Decalogue.

2. When a false or irreligious worship is given to the true God, which is forbidden in the second Commandement.

With Idolatry in the first sense we charge them not; for they receiving with us the Apostles Creed, worship one God in Trinity with us: but from Idolatry in the second acception they can never cleere themselves, but by changing their tenets, and reforming their practice. For every will-wor∣ship, or worship devised by man against or besides Gods commandement, is a false worship: and what is Popery almost else but an addition of humane traditions to Gods commandements & his pure worship? What is their of∣fering of Christ in the Masse for a propitiatory sacrifice for the living and the dead? their elevation of the host? their carrying it in solemne Proces∣sion? their dedicating a feast to it, called Corpus Christi day? What are their benedictions of oyle, salt, and spittle, christening of Bells and Gal∣lies? What are their invocation of Saints, Dirges, and Requiems for the

dead? going in pilgrimages to the Images and Reliques of Saints and Mar∣tyrs, but religious, or rather irreligious rites brought in by the Church without any command or warrant from Gods Word? Secondly, other learned Divines distinguish Idolatry into

• 1. Crassam, a grosse or palpable kind of Idolatry, when the creature it selfe is worshipped in or for it selfe.
• 2. Subtilem, a subtle and more cunning kind of Idolatry, when the creature is denied to bee worshipped, but God in, by, and through it.

For as the same wooll may be spunne with a courser or with a finer thread, so the same sinne specie may bee committed after a grosser or more subtle manner. As for example: hee may be said to commit grosse murder, who cuts a mans throat, or chops off his head, or runneth him through the heart, and not he who poysoneth his broth, or his gloves, or his spurres, or his saddle; and yet the latter is as guilty of murder before God as the former. In like manner, hee who defileth corporally the body of his neighbours wife, may be said to commit grosse adultery, yet hee is not free from that foule crime, who lusteth after a woman in his heart, though he commit not the foule act; so wee may say, that hee who robbeth a man upon the high∣way, or cutteth his purse in a throng, committeth grosse theft; yet cer∣tainly he that cheateth or couzeneth a man of his mony, is as well a breaker of the eighth commandement as the former: The same we are to conceive concerning Idolatry forbidden in the second commandement. For whether it be crassa or subtilis, a worship of the creature it selfe, or a pretended wor∣ship of God in or by the creature, it is odious and abominable in the sight of God. For the people that worshipped the golden Calfe made by Aaron, and the ten Tribes which worshipped the Calves set up by Jeroboam, wor∣shipped the true God in and by those Images. For Aaron, when hee saw the golden Calfe, built an Altar before it, & made a Proclamation, To mor∣row is a feast Jehovae, to the Lord. And Jeroboam (as Josephus testifieth) appointed not that the Calves that hee set up in Dan and Bethel should be adored as gods, sed ut in Vitulis Deus coleretur; but that God should bee worshipped in and by those Calves. Nay the Baalites, who were esteemed grosser Idolaters than the other, had this plea for themselves, that under the name of Baal-Samen, the Lord of Heaven, they worshipped the true God, as may be more than probably gathered out of the words of God by the Prophetc 1.646 Hosea, And it shall bee in that day (saith the Lord) that thou shalt call mee Ishi, my husband, and shalt call mee no more Baal: for I will take away the names of Baalim out of her mouth, and they shall bee no more remem∣bred by their name. Yet the Scripture stileth these Idolaters:d 1.647 Neither bee yee idolaters, as were some of them, as it is written, The people sate downe to eate and drinke, and rose up to play. And God proceedeth against them, as if they were grosse Idolaters: for Moses tooke thee 1.648 Calfe which they had made, and burnt it in the fire, and grownd it to powder, and strawed i•• upon the water, and made the children of Israel drinke of it. And he said to the sons of Levi, Thus saith the Lord God of Israel, Put every man his sword by his side,

and goe in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. Nei∣ther did the ten Tribes after, or the Baalites escape better: for the Kings of Israel were plagued for their Idolatry, and all the people led into capti∣vity. And for the Baalites, they were slaine with a sword, and the Temple of Baal made a Jakes.

Here I would not bee mistaken, as if I put no difference between an Heathen and a Papist, an Hereticke and an Infidell. For although the Papists in their transcendent charity exclude Protestants out of all pos∣sibility of salvation,* 1.649 deny them to have any Church, any faith, any hope of salvation, any interest in Christ, any part in God; yet wee have learned from the Apostle to render to no man evill for evill, nor rebuke for rebuke, nor slander for slander: wee deny them not to have a Church, though very corrupt and unsound; wee doubt not but through Gods mercy many thousands of our fore-fathers, who lived and dyed in the communion of their Church, and according to that measure of knowledge which was revealed unto them out of holy Scripture in the mysteries of salvation, led a godly and inno∣cent life, not holding any errour against their conscience, nor allow∣ing themselves in any knowne sinne, continually asking pardon for their negligences and ignorances of God, through Christs merits, might bee saved, though not as Papists, that is, not by their Popish addi∣tions and superstitions, but as Protestants, that is, by those common grounds of Christianity which they hold with us. All that I intend to shew herein is, that in some practices of theirs, they may bee rightly compared to the Heathen: as when the Apostle saith, that he that provideth not for his owne family is worse than an Infidell, his meaning is not, that every Christian that is a carelesse housholder, is simply in worse state than a Heathen; but onely by way of aggrava∣tion of that sinne, hee teacheth all unthrifts that in that particular they are more culpable than Heathen: In like manner my meaning is not to put Papists and Heathen in the same state and ranke, as if there were not more hope of a Papist than a Painims salvation; but to breed a greater loathing and detestation of Popish idolatry and superstition, by paralleling Baalites and other Heathens together, I will make it evidently appeare, that some particular practices of the Romane Church are no better than Heathenish.* 1.650 Of this mind were they who laid the first stones of the happy reformation in England. Our Image main∣tainers and worshippers have used and use the same outward rites and manner of honouring and worshipping their Images, as the Gen∣tiles did use before their Idols: and that therefore they commit ido∣latry as well inwardly as outwardly, as did the wicked Gentile Ido∣laters.

If any reply, that these Homilies were but Sermons of private men tran∣sported with zeale, and carry not with them the authority of the whole Church of England: I answer, that as those Verses of Poets alledged by the Apostle were made part of the Canonicall Scripture by being inser∣ted into his inspired Epistles; so the Homilies, which are mentioned by

name in the 35. Article, and commended as containing godly andg 1.651 whole∣some doctrine, and necessary for the times, are made part of the Articles of Religion which are established by authority of the whole Convocation, and ratified and confirmed by the royall assent. Were not this the ex∣presse judgement of the Church of England, (whose authority ought to stop the mouth of all that professe themselves to be her children, from any way blaunching the idolatrous practices of the Romane Church) yet were not the fore-heads of our Image-worshippers made of as hard metall as their Images, they would blush to say as they doe, that the testimonies which wee alledge out of Scriptures and Fathers make against Idols, and not against Image-worship. For the words are,h 1.652 Yee shall make no Idoll or graven Images, nor reare up any standing Image, nor set up any Image of stone, to bow downe to it. The words are,i 1.653 Thou shalt not make to thy selfe any Pesel, that is, any thing carved or graven: And if there may seem any mist in this generall word to any, the words following cleerly dispell it, Nor the likenesse of any thing that is in heaven above, nor in the earth beneath, nor in the waters under the earth. The third Text is thus rendered in their own vulgar Latine:k 1.654 Take therefore good heed to your soules; for yee saw no man∣ner of similitude in the day which the Lord spake unto you in Horeb out of the midst of the fire, lest peradventure being deceived,* 1.655 ye make you a graven I∣mage, the similitude of any figure, the likenesse of male or female, the likenesse of any beast that is on the earth, the likenesse of any winged fowle that flyeth in the aire, the likenesse of any thing that creepeth on the ground, the likenesse of any fish that is in the waters beneath the earth. Neither is our allegation out of the Prophet Esay lesse poignant than the former: To whom willm 1.656 ye liken God? or what likenesse will yee compare unto him? The workman mel∣teth a graven Image, and the goldsmith spreadeth it over with gold, and ca∣steth silver chaines. Hee that is so impoverished that hee hath no oblation, chooseth a tree that will not rot; hee seeketh unto him a cunning workman, to prepare a graven Image, &c. As tor the words Imago and Idolum, if wee respect the originall, they are all one: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signi∣fying the shape or species of any thing: and therefore not onely Aristotle calleth the shapes of things, which are received into our senses, the idols of the senses, but Cardinalln 1.657 Cajetan also the images of the Angels in the Arke, Idola Cherubinorum. If wee regard the most common use of the words, they differ as mulier and scortum, that is, a woman and a strumpet. For as a woman abused or defiled by corporall fornication, is called a strumpet; so all such Images as are abused to spirituall fornication are cal∣led Idols. Thus Sainto 1.658 Isidore defineth an Idoll: An Idoll is an Image con∣secrated in an humane shape. And at the first all Idols were such, but after men fell into grosser idolatry, and turned the glory of God not only into the similitude of ap 1.659 corruptible man, but also of beasts, and fowles, and creeping things. The difference which Cardinall Bellarmine maketh between an Image and an Idoll (viz.) that an Idoll is the representation of that which hath no existence in nature; but an Image the likenesse of something really existent, is false, and repugnant to Scripture. For the Cherubims in the A••ke were Images, yet never was there any thing in nature existent in such a forme as they were expressed, viz. in the face of a childe with six wings.

And no man doubteth, but that the Image which Aaron made, the Nehu∣stan which Hezekiah brake downe, Bell and the Dragon, Rempham, Baal, and Dagon were Idols, and the worshippers of them Idolaters: yet were these figures the representations of things existent in nature, viz. of a King, a Beast, a Serpent, a Starre, the Sunne, and a Fish: and therefore what arguments the ancient Fathers, Origen, Arnobius, Lactantius, and Minu∣tius Felix use against the Heathenish Idols, will serve as strong weapons to knocke downe and batter in pieces all Popish Images. What aq 1.660 madnesse is it (saith Lactantius) either to make that which they ought to feare, or to feare that which themselves have made? If yee worship the Images for themselves, yee are more senslesse and blockish than they: for they if they had life and sense as ye have, would not suffer you to worship them, but themselves would fall downe and worship you their makers. But if, as some will colour the matter, yee worship not the Image but God by the Image, why then lift yee not up your eyes to heaven, where yee know God sitteth in his majesty? why cast yee them downe? why in offering up your prayers to him turne yee to a carved stone or painted post? The use of an Image is, to pre∣serve the memory of those that are dead or absent: therefore sith God is al∣waies alive and present with us, his image is alwaies superfluous. And in our devotion to turne to it is all one, as if a man in the presence of his friend, or a servant in the presence of his master, having a message to deliver to him-should turne from him and tell a tale to his picture. And is it not a strange thing that sottish men should performe such a deale of respect and ceremony to the image? bow downe before it, bring presents, and burne incense to it, and yet all this while make no reckoning at all of the goldsmith, whose creature it is? Questionlesse there can bee nor 1.661 visible or bodily image made to re∣semble the nature of the invisible God: but if wee will draw a picture of him, it must be in thes 1.662 table of our hearts, by expressing his divine vertues and attributes.t 1.663 Is not man himselfe made after Gods image? what an incon∣gruity then were it for man to thinke of making or dedicating any other image to God, who is it himselfe? What abjectnesse and basenesse is it for him who beareth the image of the living God, to cast himselfe downe before, and adore the images of dead men and women? We reade of a bar∣barous and savage act of a cruell tyrant, who bound living men to dead car∣kasses, till the one corrupted the other, and both rotted together. Is not the cruelty of those Heathen Emperours as barbarous, who perforce cou∣ple the living images of God, the soules of men to dead images, to corrupt them thereby? Which of these battell-axes is not as serviceable altoge∣ther to knocke downe Popish Images, as to maule and deface Heathe∣nish Idols?

And this may suffice for the paralleling of Baalites and Papists in generall, as they are Idolaters: let us now compare them in speciall.

1. As the Papists plead for themselves, that they worship not Idols, that is, the representation of things feigned, and devised by man, but ima∣ges of things truly existent; so the Baalites might varnish over their idola∣try, saying, that the image they worshipped was not of any feigned deity, but of that which all men and women saw, which was not only visible, but also most glorious, to wit, the Sunne.

2. As the Baalites stood upon the multitude of Baals worshippers and ministers: For to one Priest or Prophet of God that durst shew his head, they had above foure hundred that followed the Court, and had their table there, (& albeit indeed there were more than seven thousand in Israel that never bowed the knee to Baal: yet these played least in sight, and there were more than seventy times seven thousand in all Israel, that for ought ap∣peares, either willingly or by constraint bowed to him) in like manner the Papists at this day brag of nothing so much, as of the multitude of their professours, and paucitie or latencie of those, especially in former ages, that professed the reformed religion, or impugned the Roman faith.

3. As the priests of Baal called him Baal Samen, King or Lord of hea∣ven, so doe the superstitious Papists call the blessed Virgin the Queene of heaven.

4. As the Baalites erected divers images to Baal, which received names from the places where they stood, as Bal Peor, Baal Zephon, Baal Tamar; so have the Papists erected divers images to our Lady, which they in like manner denominate from the cities where they are set up, as the Lady of Loretto, the Lady of Sichem, the Lady of Mount Seratto, the Lady of Hailes, Nostre Dame de Paris, de Rouen, &c.

5. As the servitours of Baal were distinguished into ordinary Priests and Chemarims, who were a peculiar order differing from the rest by their blacke habit: so the Romish Clergie is evidently divided into ordinary Priests, and Monks, and Jesuites, whose coat is of the same colour with Baals Chemarims.

6. As the Priests of Baal used vaine repetitions of the name of their God in their prayers, crying, O Baal heare us, Baal heare us, &c. so doe Pa∣pists in their Jesus and Ladies Psalters much more often repeat the name of Jesus and our Lady, and, which I never read of the Baa∣lites, they put a kind of religion in the number. For yee shall reade in the Churches as yee passe by, many hundred, nay thousand yeeres of pardons liberally offered to all that devoutly say over so many Pater nosters or Ave Maries before such an Altar or Picture.

7. As the Priests of Baal used many strange gestures at their Altars, mentioned ver. 26. so doe these at theirs, and some more ridiculous than those of the Baalites.

8. As the Priests of Baal cut themselves with knives and launcers till the bloud gushed out in great abundance, so these at their solemne proces∣sions whip themselves till they are all bloudy.

These things being so, is it possible that there should be any that have given their names to Christ, and partake with us in the mysteries of salvation, and seed at our Lords board, should yet bow the knee to the Romish Baal, and so fall within the stroake of Elijahs reproofe,

How long halt yee between two opinions? Should wee not much wrong our reformed Church, to surmise there should be any of her members subject to the infirmity, or rather deformity of the Israelites here taxed by the Prophet? Had they no meanes this sixty yeeres to strengthen the sinewes of their faith, and cure their halting? Are there any that follow Baalim, or, to speake more properly, insist in the steps of Balaam, and for the wages of unrighteousnesse will as much as in them lyeth curse those whom God hath blessed? Are there any that lispe in the language of Canaan, and speake plaine in the language of Ashdod? frame and maintaine such opinions and tenets, as like the ancient Tragedian Buskin (which served indifferently for either foot, left as well as right) so these, as passable in Rome as Geneva? If there be any such, I need not apply to them this reprehension of my Prophet, How long halt yee between two opini∣ons? The dumbe beast, and used to the yoke, hath long agoe reproved the mad∣nesse of such Prophets. But I would that this larum of Elijah still rung in the eare of some of our great Statists,* 1.664 who in the height of their policy over∣reach their Religion, and keep it so in awe, that it shall not quatch against any of their projects for the raising their fortunes, or put them to any trou∣ble, danger, or inconvenience. For as the Heliotropium turneth alwayes to the Sunne, so they their opinions and practice in matter of Religion to the prevalent faction in State. As the cunning Artizan in Macrobius, about the time of the civill warre between Anthony and Augustus Caesar, had two Crowes, and with great labour and industry he taught one of them to say, Salve Antoni Imperator, God save Emperour Anthony: and the other, Salve Auguste Imperator, All haile my Liege Augustus; and thereby how∣soever the world went, he had a bird for the Conquerour: so these, if the reformed Religion prevaile, their birds note is, Ave Christe, spes unica: but if Popery be like to get the upper hand, they have a bird then that can sing, Ave Maria. Strange it is ••hat in the cleare light of the Gospel wee should see so many Batts flying, which a man cannot tell what to make of, whether birds or mice. They are Zoophytes, plant-animals, like the won∣derfull sheep in Muscovie, Epicens, amphibia animalia, creatures that some∣times live in the water, and sometimes on the land, monsters bred of un∣lawfull conjunctions, which should not see light. If the image of this vice be so horrid and odious in nature, what shall wee judge of the vice it selfe in religion? I am sure God can better away with any sort of sinners than these: for these he threatneth to spew out of his mouth.

To close up all. My Beloved, as yee tender the salvation of body and soule, take heed of this Laodicean temper in religion; if ye ever looke to be saved by your religion, yee must save and preserve it entire and unmixed. Take heed how ye familiarly converse with the Priests and Chemarims of Baal, lest they draw you away from the living God to dumb & dead Idols. By no meanes bee brought to bow the knee to Baal, or give any shew or countenance to idolatrous worship: for God is a jealous God, and will not give any part of his glory to graven Images.

Now the Lord, who of his infinite mercy hath vouchsafed unto us the liberty of the Gospel, and free preaching of his Word, give a speciall blessing to that portion which hath been delivered to us at this present; plant hee the true Religion in our

hearts, and daily water it both by hearing and reading his Word, and meditating thereupon, that it may bring forth plentifull fruit of righte∣ousnesse in us all; strengthen he the sinewes of our faith, that we never halt between two opinions; enflame he our zeale, that we be never cold or lukewarme in the truth: but in our understanding being rightly enfor∣med and fully resolved of the orthodoxe faith, we may in the whole course of our life be conformed to it, reformed by it, zealous for it, and constant in it to death, and so receive the crowne of life through Jesus Christ. Cui cum Patre, & Spiritu sancto, &c.

Amen.

Ambodexters Ambosinisters: Or, One God, one true Religion. THE LIX. SERMON.

1 KIN. 18.21.

If the Lord be God, follow him; but if Baal, then follow him.

Right Honourable, &c.

NOt to suspect your memorie, or wrong your patience, by any needlesse repetition of what hath beene former∣ly observed out of the whole text joyntly, or the parts severally considered: the drift of the Prophet Elijah in this sprightly reproofe, is to excite the King, No∣bles and Commons of Israel to resolution and zeale, in the true and only worship of the true and only God; and agreeably to this his maine scope and end, hee bendeth all his strength and forces against those vices that bid battaile, as it were, to the former vertues. These are two:

• 1. Wavering unsettlednesse opposite to resolution.
• 2. Timorous luke-warmnesse the sworne enemie to zeale.

To displace and utterly overthrow them, and establish the contrarie ver∣tues in the soule of every faithfull Israelite, is the direct intent of the Pro∣phet: yet if we consider the assembly before whom he spake, and the fact ensuing upon it, viz. the putting Baals priests to the sword, wee shall clearely perceive by the analogie, which is between the state of the whole body politique and the members thereof, that this text may be applyed to the decision of that great question now in agitation, in this and other Kingdomes, concerning the toleration of divers religions in the same State. For as a private Christian then halteth in judgement, when hee wa∣vereth betweene two religions, uncertaine which to adhere unto: so the whole body of the Common-wealth then seemeth to halt betweene two opinions, when either no religion is by authoritie established, or divers

publikely allowed. Besides yee have here in the event ensuing, upon a mo∣tion made by the Prophet Elijah, a notable example to encourage all zea∣lous Magistrates and Ministers in a good cause, how potent soever the op∣position be. The state of true religion was at this time most deplorate, and almost desperate in Israel; the Prophets and men of God were slaine, and their ensignes and streamers coloured with their bloud, the greatest part of the common souldiers fled treacherously to the enemy: yet when Religion was even now driven out of the field, God taketh part with her, and miracu∣lously giveth her the victory over foure hundred and fifty Priests of Baal, all slaine by the people at the command of Elijah.

Toleration of divers religions falleth within the compasse of the myste∣ries of State, which are fitter to be debated at the Councell Table, than de∣termined in the Schooles or Pulpit. I therefore leave it, giving only this premonition, that in a deliberation of this nature, the reverend Prelates of the Church are to be of the Quorum. For first it is to be enquired, whether bearing with a false religion be a thing justifiable by the rules of true re∣ligion, and whether in any case God dispense with tolerating those that worship him otherwise than he hath appointed in his Word; and it being resolved in case of conscience that some kind of toleration is lawfull for some time to prevent a greater mischiefe, the Councell of State may then securely enquire, whether the condition of the present state be such, that the onely meanes to suppresse errours and idolatry, is for a while to connive at them. They are also seriously to consider whether the cockle and darnell be sowne so thicke and spread so farre, that it cannot bee weeded out without the spoile of much good corne. If the Grecians never undertooke any matter of great consequence, before they received answers from their Oracles: neither the Jewes, before they con∣sulted with God by the Ephod: nor the Romans, before they had the approbation of their Soothsayers; doubtlesse all Christian estates are to expect either a command, or at least a warrant from Scrip∣ture, before they proceed in matters so neerly concerning God and his service: otherwise they goe about to set the Sunne-diall by their watch, not their watch by their Sunne-diall; to alter the house to the hangings, not the hangings to the house: whereas all wise Go∣vernours, like good Pilots, have manum ad clavum, & oculos ad astra, their eye upon the starres, and their hand upon the helme, stearing their course below, by direction from above. But because it bet∣ter sorteth with my profession to handle states of controversies, than controversie of State, I will rather apply this reproofe of Eli∣jah, to deterre all that travell in these parts from that dangerous evill and mischiefe, into which many fall, by seeing the free exercise of two contrary religions, to wit, either indifferency, or flat Atheisme. For thus the Devill worketh upon advantage: The Popish religion is idolatry, as the Protestants demonstrate; The Protestants religion is schisme and heresie, as the Papists teach: therefore you may chuse ei∣ther, or neither. The Papists refute the Protestants arguments, and the Protestants the Papists: therefore there is but probality, no certainty either way. This Text may serve for an antidote against this Laodicean

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temper. As there is but one God, so there can bee but one true religion: either the Reformed Church must be in the right, or the Romane; there∣fore no halting between both. Beware therefore, deare brethren, of the a∣gents of Rome, who goe about to withdraw you from the love of your Country, your allegiance to your Prince, and which is worst of all, from the true and pure worship of God. If stealing away the bodies of your sonnes and daughters be so hainous a crime, that many conceive it better to deserve the gallowes, than stealing of a horse or sheep, what punish∣ment doe you suppose doe they deserve, who steale away their soules from God, and their hearts from you? If you account them as capitall ene∣mies who seek the ruine of your estate, can you esteem otherwise of them, who seek the utter ruine and overthrow of your soules?b 1.665 Pliny writeth of certaine Serpents in Tyrinth, and Snakes in Syria, which never touch the inhabitants, or if they bite them, never hurt them, but sting foreiners in such sort, that they put them to insufferable paine, and greatly endanger their life. It may be some may have such an opinion, that the Priests and Jesuits, and other Papists of their owne country, which they meet withall in these parts, have no will or power to hurt them; and therefore I see many boldly converse with them, because their outward behaviour is faire, and company delightfull: but I beseech them to consider that the Panther hideth her ougly visage, which would terrifie any other beast to come neere her, that shee may the better allure them by the sweet smell of her body; but as soon as they come within her clutches, shee maketh a prey of them. Take heed how ye enter into the house of Rimmon; ye cannot be present there, but either you must give great offence, or commit a greater: give great offence if yee doe not as they doe, or commit a greater if yee joyne with them in their superstitious rites. The Corinthians might not be partakers of such meats as were offered to idols: may wee be partakers of such prayers as are offered to them? It was unlawfull for them to sit at the same table with idolaters when they kept their solemne feast: can it be lawfull for us to stand at the same Altar with them? Beloved, thinke againe and againe upon those fearfull menaces,c 1.666 If any man worship the beast and his image, and receive the marke in his fore-head or in his hand, the same shall drinke of the wine of the wrath of God, and hee shall be tormented in fire and brimstone before the holy Angels, and before the Lamb: and the smoak of their torments shall ascend for ever. And they shall have no rest day nor night, which worship the beast and his image, and whosoever receiveth the print of his name. I dare boldly say that none of you, my Beloved, have received any print of the beast; yee are yet free from the least suspition of familiarity with the Whore of Babylon, yee have kept your selves unspotted of Po∣pery: wherefore as yee tender your honour and reputation, nay the salva∣tion of your bodies and soules, keep your selves still from Idols: be zea∣lous for Gods honour, and hee will bee zealous for your safety: abstaine from all appearance of that evill, which the spirit of God ranketh with sorcery and witch-craft. If in your travels you chance to see the heathe∣nish superstitions, and abominable idolatries of the Roman Church, make this profitable use thereof; let it incite you to compassionate the blindnesse and ignorance of so many silly soules nuzzled in superstition, who verifie

the speech of the Psalmist,d 1.667 They that worship idols are like unto them, they have eyes and see not the wonderfull things of Gods Law, they have eares and heare not the word of life, they have hands and handle not the seales of grace, they have feet and walke not in the wayes of Gods commandements. What a lamentable thing is it, to see the living image of God to fall downe before a dead and dumb picture? for men endued with sense and reason, to worship unreasonable and senslesse metall? wise men to askee 1.668 counsell of stocks and stones? for them who in regard of their soules are nobly de∣scended from Heaven, to doe homage and performe religious services and devotions to the vilest and basest creatures upon the earth, yea to dust and rottennesse? How much are wee bound to render perpetuall thanks to God, who hath opened our eyes that wee see the grossnesse of their super∣stition, and hath presented unto us a lively image of himselfe, drawne to the life in holy Scripture, an image which to looke upon is not curiositie, but dutie: to embrace not spirituall uncleannesse, but holy love: to adore not idolatrie, but religion: to invocate not superstition, but pietie!

If the Lord be God, follow him. Turne we the Rhetoricke of this text in∣to Logicke, and the Dilemma consisting of two suppositions into two do∣ctrinall positions, the points which I am to cleare to your understanding, and presse upon your religious affections, will be these:

1. That there is but one true God: either the Lord or Baal, not both.

2. That this one true God is alone to be worshipped: either Baal must be followed or Jehovah, not both. But the Prophet will prove by miracle and the evidence of fire, that Baal is not God, nor to be worshipped; the con∣clusion is therefore, that Jehovah the God of Israel is the onely true God, and he alone to be worshipped.

That there is but one true God, is one of the first principles which all Christians are catechized in: the Decalogue, Lords prayer, and Creed, all three begin with one God, to teach us,

• 1. Religious worship of one God.
• 2. Zealous devotion to one God.
• 3. Assured confidence in one God.

At our first Metriculation (if I may so speake) into the Universitie of Christs Catholique Church, wee are required to subscribe to these three prime verities,

• 1. That there is a Deitie
  • 1. Above all.
  • 2. Over all.
  • 3. In all.
• 2. That this Deitie is one.
• 3. That in this Unitie there is a Trinitie of persons.

We acknowledge

• 1. A Deitie against all Atheists.
• 2. The Unitie of this Deitie against all Paynims.
• 3. A Trinitie in this Unitie against all Jewes, Mahu∣metans, and Heretiques.

Through the whole old Testament this one note is sounded by everie voyce in the Quire. We heare it in the Law: Heare O Israel, the Lord our God isf 1.669 one Lord. We heare it in the Psalmes:g 1.670 Who is God but the Lord? We heare it in the Prophets:h 1.671 Thou shalt know no God but mee; for there is

no Saviour besides me: and,i 1.672Have we not all one father? hath one not God created us?

The new Testament is as an eccho resounding the same note;k 1.673 One Lord, one faith, one baptisme. One God and father of all, who is above all, and through you all, and in you all. For there is one God, and one Mediatour between God and men, the man Christ Jesus. And, This isl 1.674 life eternall to know thee the only true God, and whom thou hast sent Jesus Christ. For although we readm 1.675 Elo∣him, as if ye would say Gods in the plurall number, yet the verb Bara is in the singular number, to signifie the Trinitie in the Unitie: & howsoever we find the Lordn 1.676 rained upon Sodome & Gomorrah brimstone & fire from the Lord out of heaven: and likewise in the Psalmes,o 1.677 The Lord said to my Lord: yet S. Athanasius in his Creed resolveth us, there are not more Gods, or more Lords, nor more eternals, nor more incomprehensibles, but one eternall and one in comprehensible. In the mysterie of the Trinitie there is alius and alius, not aliud and aliud: on the contrarie, in the mysterie of the incarna∣tion of our Lord and Saviour, there is not alius and alius, but aliud and a∣liud; in the one diversity of persons in one nature, in the other diversity of natures in one person.* 1.678 God is, as Plato stileth him, the Sunne of the invisi∣ble world: and it is as cleare to the eye of reason that there is one God, as to the eye of sense that there is one Sunne: for God must be sovereigne, and there cannot be more sovereignes. The principles of Metaphysick laid to∣gether demonstrate this truth after this manner; There is an infinite di∣stance betweene something and nothing: therefore the power which brin∣geth them together, and maketh something, nay all things of nothing, must needs be infinite: but there cannot be more infinite powers, because either one of them should include the other, and so the included must needs bee finite; or not extend to the other, and so it selfe not be infinite.

Out of naturall Philosophie such an argument is framed; Whatsoever is either hath a cause of its being, or not: if it hath a cause of its being, it cannot be the first cause; if it have no cause of its being, it must needs bee the cause of all causes. For there cannot be an infinite processe from causes to causes, which nature abhorres; therefore wee must needs come to one first cause that setteth all on working, and it selfe dependeth upon no other former cause. This truth the Poets fitly resembled by a golden chaine upon which heaven and earth hang, whose uppermost linke was fastened to Ju∣piters chaire.

The morall Philosophers also yeeld a supply of their forces to aid this truth. There can be but one chiefe good (say they) which wee desire for it selfe, and all other things for it; but this must needs be God: because nothing but the Deitie can satisfie the desire of the reasonable soule, and because in the highest and chiefest of all good, there must needs be an infinitie of good, otherwise we might conceive a better and more desirable good; now no infinite good can be conceived but God.

Neither is it a weake pillar wherewith the Statesman supporteth this truth,

Nulla fides regni sociis, omnisque potestas Impatiens consortis erit.

No one Kingdome can stand, where there are twop 1.679 supreme and uncon∣trollable

commanders: therefore neither can the whole world, which is a great Empire or Kingdome, be governed by two or more supreme Mo∣narchs. This argument may be illustrated by the fact and apophthegme of the Grand Seignior, who when his sonne Mustaphas returning from Persia was received and entertained with great shouts and acclamations of all the people, he commanded him presently to be slaine before him, & this oracle to be pronounced by the Priest; Unus in coelo Deus, unus in terris Sultanus: One God in heaven, one Sultan on the earth.q 1.680 Lactantius also harpeth upon this string, There cannot be many masters in one family, many Pilots in one ship, many Generalls in one armie, many Kings in one Realme,r 1.681 many sunnes in one firmament, many soules in one body; so the universalitie of things runnes upon an unitie. These and the like congruities induced the greater part of the heathen Sages to assent to this truth. Mercurius Trismgeistus giveth this reason why God hath no proper name, because he is but one, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orpheus calleth God the one true and first great begotten, because before him nothing was begotten, whose nature because he could not conceive, he saith he was borne of immense aire.

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

Pythagoras termeth him Animam mundi; and Anaxagoras, Mentem infinitam; Seneca, Rector of the whole world, and God of heaven and all gods. Tully and Plato were confessours of this truth, and Socrates a Mar∣tyr of it: but, Beloved, we need not such witnesses: for we have the testi∣mony of those three that beare record in heaven; of God the father, I am God, and there iss 1.682 none other; of God the sonne, this ist 1.683 life eternall to know thee to be the only true God, & whom thou hast sent Jesus Christ; of God the holy Ghost, O Lord there isu 1.684 none like thee, neither is there any God but thee: there* 1.685 is but one God the father, of whom are all things, and wee in him, and one Lord Jesus Christ, by whom are all things, and we by him. This point is not more cleere in the proofe, than profitable in the use: which,

1. Convinceth the errour of the Manichees, who taught there were two Gods: and of the Tritheites, who worshipped three: and of the Greekes, who multiply their Gods according to the number of their cities: and of the Romans, Qui cum omnibus gentibus dominarentur omnium gentium ser∣vierunt erroribus: who when they had subdued all nations, made them∣selves slaves to the errours of all. There was no starre almost in the skie, no affection in the minde, no flower in the garden, no beast in the field, no thing almost so vile and abject in the world, which some of the Heathen deified not; Omnia colit error humanus praeter eum qui omnia condidit.

This Unity of the Trinity inferreth a Trinity of Unity, Viz.

• 1. Of faith.
• 2. Baptisme.
• 3. Charitie.

The two former thex 1.686 Apostle inferreth in that verse, wherein hee decli∣neth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: surely there can bee no verity of unity, where there is no unity of verity. If there bee but one God, then the worship of him must needs be the onely true religion; if there bee no name under heaven by which we may be saved, but the name of Jesus Christ,y 1.687

it insueth hereupon, which serveth wonderfully for our everlasting com∣fort, and the terrour and confusion of all Infidels, that onely the Christi∣an can be saved. The Poets fained that the way to heaven was via lactea, a milkie way: but the Scripture teacheth that the only way thither is via sanguinea, not a milkie, but a bloudie way, by the crosse of Christ.

3. From unity of faith and Sacraments there followeth a third unity, to wit, the unity of love. For how can they bee but united in love, who are members of one mysticall body, and quickened by one and the selfe same spirit? The neerest and strongest tie among men is consanguinity: how neare and deare ought then all Christians to bee one to another, who are not only made all of one bloud, as all men and women are; but also are redeemed by one bloud, the bloud of Christ, and participate also of one bloud in the Sacrament? Where the union is or should be firmer, the division is alwayes fowler: how then commeth it to passe, that as in the Church of Corinth one said,z 1.688 I am of Paul, another said I am of Apollo, another I am of Cephas: so in our Church one saith, I am of Luther; another, I am of Calvin; another, I am of Zwinglius? Is Christ divided? Is the reformed religion deformed? Is not this a cunning sleight of Satan to divide us one from another, that so he may prevaile against us all, as Horatius did against the Curiatii: the manner whereof* 1.689 Livie describeth at large, it being a∣greed by both armies of the Romans and the Albans, for the sparing of much bloud-shed, to put the triall of all to the issue of a battaile between six bre∣thren, three on the one side the sonnes of Curatius, and three on the other side the sonnes of Horatius: While the Curatii were united, though they were all three sorely wounded, they killed two of the Horatii; the third remaining, though not hurt at all, yet finding himselfe not able to make his partie good a∣gainst all three, begins to take his heeles, and when hee saw them follow him slowly one after the other, as they were able, by reason of their heavie armour and sore wounds: hee fals upon them one after another, and slayes them all three. When Cyrus came neare Babylon with his great army, and finding the river about it, over which he must passe, so deepe, that it was impossi∣ble to transport his army that way, he suddenly caused it to be divided in∣to many channels, whereby the maine river sunke so on the sudden, that with great facilitie hee passed it over and tooke the citie. That maxime in Philosophy, Omne divisibile est corruptibile, holds in all States & societies. After the Donatists had made a faction in Affrica, as they brake the unity of the Church, so they were broken themselves into divers fractions: and so in a short space came to nothing. The division among the Trojans brought in the Grecians, the divisions among the Grecians brought in Philip, the division of the Assyrian Monarchie brought in the Persian, of the Persian brought in the Macedonian, of the Macedonian brought in the Roman, of the Roman brought in the Turke. Lastly, the division among the Bri∣taines

of this nation, brought in first the Saxons, next the Danes, and last of all the Normans: So true is the axiome of our Saviour, A kingdome di∣vided against it selfe cannot stand. The barbarous Souldiers, beloved Chri∣stians, divided not Christs coat, shall wee rend and teare asunder his body by schisme and faction? The lines, the neerer they come to the center, the neerer they are one to another: we cannot be one with God, so long as we are thus divided one against another. I conclude as the Oratour doth his oration upon the answers of the Soothsayers. When upon the newes of earth-quakes and other prodigious signes, the Soothsayers foretold great calamities were likely to befall the State, unlesse the wrath of the gods were suddenly appeased; the Oratour determineth the point most divine∣ly,* 1.690 God will be easily reconciled to us, if we be reconciled one to another. If we be at peace one with another, Beloved, God will soone be at peace with us; and if God be at peace with us, all creatures shall be in league with us, and neither Divell, nor man, neither any thing else shall have any power to hurt us. So be it. Deo Patri, &c.

BLOUDY EDOME. THE LX. SERMON.

PSAL. 137.7, 8.

7. Remember, O Lord, the children of Edome, in the day of Jerusalem; who said, Raze it, raze it even to the foundation thereof.

8. O daughter of Babylon, who art to be destroyed: happy shall hee be that rewardeth thee, as thou hast served us.

Right Honourable, &c.

WHat a storme is in the skie, that a vehement passion is in the mind; it darkeneth, it stirreth and troubleth it, and af∣ter fearfull crackes it resolveth in the end into a sad shower: such a violent perturbation seized at this time on the minds of the exiled Jewes in Babylon, when the insolent Conquerours, adding affliction to their afflicti∣on, and gall to their wormwood, in a flouting and jeering manner called for their Hebrew songs and melody in that their heavie and dolefull estate. What so unseasonable as to require a man to sing pleasant songs, when his very heart-strings are broken with griefe? What so la∣mentable and pitifull, as not to be pitied in greatest misery? nay to bee in∣sulted upon and laughed at? Wherefore what with a longing desire of their country, and sorrow for their losse of it: what with zeale for the Lords ho∣nour, and the glory of Sion: what with indignation against such savage and barbarous usage, the people of God over-cast as it were with a blacke and dismall cloud, partly breake out into direfull execrations, like thunder and lightening, ver. 7, 8, 9. partly vent their griefe in sighes, ver. 4, 5, 6. partly resolve it into a shower of teares, ver. 1. Edome is blasted as it were with lightening for her wicked words, ver. 7. and Babylon is struck with a thun∣der-bolt for her cruell deeds against Gods People, City, and Temple, vers. 8, 9. Edome shall be remembred for the mischievous counsell he gave; and the daughter of Babylon shall be for ever razed out of memory, for razing Jerusalem to the ground. And let all the secret and open enemies of Gods

Church take heed how they imploy their tongues and hands against Gods secret ones: they that presume to doe either, may here reade their fatall doome written in the dust of Edome, and ashes of Babylon.a 1.691 Roses lose not their naturall smell by transplantation, but (as Pliny observeth) grow more fragrant thereby. It is so with men, the naturall affection they beare to their country is rather increased than decreased by peregrination; as the sighes which the captive Jewes breathe out in this Psalme, and the plentifull teares which they shed by the waters of Babylon, may be abundant proofes unto us. As they walked in the pleasant fields about Babylon, they thinke of the lamentable estate of their owne Country, and the ruine of their Ci∣ty and Temple, which cast downe their countenance, and drew abundance of teares from their eyes, sighes from their heart, and prayers from their mouth for Babels Babel, that is, the confusion of the Babylonians, who neither spared City nor Temple, but sacked and razed both downe to the ground.

This is the ground upon which the Psalmist sweetly runneth through the whole Psalme: wherein foure things are particularly descanted on;

1. The grievous affliction of Gods people, who were banished their na∣tive soyle, and by the waters of Babylon sate downe and wept.

2. The inhumane cruelty of the Babylonians, who not content to banish them out of their native country, endeavoured also to banish all naturall affection out of their mindes, requiring from them light and merry songs in this their great heavinesse.

3. The zealous affection of the people towards their Country.

4. Their effectuall prayer to God against their enemies the Edomites, as the instigators of the siege and sacke of Jerusalem; and the Babylonians as the chiefe actors in that bloudy Tragedy.

Remember the children of Edome, &c. We have in these words,

• 1. A patheticall imprecation.
• 2. A propheticall denunciation.

Edome is accursed, Babylon is sentenced; the one for advising, the other for committing outrage upon Gods people. Nothing will satisfie their malice and cruelty but a glut of bloud, and massacre of Gods Saints, and razing the holy City againe and againe if it were possible to a second foun∣dation.

In the patheticall imprecation note we particularly,

• 1. The curse it selfe, Remember.
• 2. The parties accursed, The children of Edome.
• 3. The cause why they are accursed, their words steeped in the gall of malice, Downe with it, downe with it to the ground.

Likewise in the prophesie against Babylon observe,

• 1. Her title, Daughter of Babylon.
• 2. Her judgement, Which art to be destroyed.
• 3. Her sin, implyed in those words, As shee hath served us.

Remember. Remembrance is the calling to mind of such things as be∣fore we had forgot, or at least put by and laid aside for the present. God therefore, who at once apprehendeth all things past, present and future, can∣not be properly said to remember any thing; yet by a figure he is said to

remember his covenant, when he performeth the conditions on his part: to remember his children, when he rewardeth them for their obedience: and to remember his enemies also when hee repayeth unto them the workes of their hands. The good theefe taketh the Word in the good sense:b 1.692 Lord, remember mee when thou commest into thy Kingdome. And David,c 1.693 Remem∣ber mee, O Lord, with the favour thou bearest thy people: O visit mee with thy salvation, that I may see the good of thy chosen, that I may rejoyce in the glad∣nesse of thy nation, that I may glory with thine inheritance. But the Jewes here take the words in the worst sense; Remember the children of Edome, that is, thinke upon them according to their deserts. There is a precious balme that breaketh the head, and the soft drops pierce stones; even so the milde and meeke prayer of Gods people here against their unnaturall bre∣thren the Edomites pierced the heavens, and prevailed with him that is om∣nipotent. God remembred his peoples just complaints, and the Edomites paid for it. Thus if we would remember the words of God,d 1.694 Vengeance is mine, I will repay, saith the Lord; and when wee are wronged in the highest degree, commit our cause to him, and not to vow, threaten, or practise our owne revenge: God would certainly right us in due time. Are wee not brethren? If then we have hard measure offered unto us, why doe we not complaine to our heavenly Father? Why doe wee not powre out our groanes into his bosome either in the words of Brutus,e 1.695 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? Or rather in the words of David,f 1.696 Plead thou my cause, O Lord, with them that strive with mee, fight against them that fight against mee? Or of the slaine under the Altar,g 1.697 How long, O Lord holy and true, doest thou not judge and avenge our bloud on them that dwell upon the earth?

Yea, but ye may object, Is not this Remember here an imprecation or a curse in words as smooth as oyle, and yet in the sense as sharp as swords? What then? may the children of blessing curse? Is not cursing accursed by the Prophet? Hish 1.698 mouth is full of cursing. As he lovedi 1.699 cursing, so let it come unto him: as he delighteth not in blessing, so let it be farre from him. Are not curses fitly compared to arrowes shot bolt upright, which fall downe upon the head of him that drawes the bow? Doth not our blessed Savi∣our command us tok 1.700 blesse them that curse us? And doth not the Apostle repeat it againe and againe for feare we should forget it,l 1.701 Blesse them that persecute you, blesse (I say) and curse not? Are not cursed speakers sharply censured by the Apostle, and ranked among the greatest sinners?m 1.702 Their throat is an open sepulchre, with their tongues they have used deceit: their mouth is full of cursing and bitternesse, their feet are swift to shed bloud.

The resolution of this doubt consisteth in a distinction of the

• 1. Parties,
  • 1. Cursing.
  • 2. Cursed.
• 2. Cause.

Saint Austine alloweth of no cursing by malediction, but propheticall prediction. Peter Martyr putteth a great difference between cursing, which proceeds from a sense of our private wrong, and that which breakes out of zeale for Gods honour when his name is blasphemed, or his kingdome op∣posed, and truth scandalized. Men (saith he) may not curse carnali affectu,

out of a carnall affection: but it is another thing, cùm aguntur Spiritu Dei; when they are moved thereunto by the Spirit of God. He distinguisheth also of temporall and eternall evills, and he is of opinion, that in some case tempo∣rall evills may be wished to our enemies, because they may turne to their good; but in no wise eternall. Pareus having distinguished of humane im∣precations and divine, and subdivided these either into immediate or me∣diate, determineth, that observing some conditions, wee may without sinne curse some kind of men.

What we may safely build upon in this question, I will lay down in three assertions.

1. Men that have the gift of Prophecy may curse the enemies of God and his truth, not only in generall, but also in particular: as David dothn 1.703 Judas, Petero 1.704 Simon Magus, and Paul the highp 1.705 Priest. For this kind of cursing is not properly malediction, but prediction; neither is it spoken voto optanti∣um, sed spiritu prophetantium, as Saint Austine teacheth us to distinguish.

2. Men endued with ecclesiasticall power may pronounce Anathema's, deli∣ver to Sathan, and curse obstinate heretickes and contemners of ecclesiasticall discipline. For this is jus dicere, not maledicere; an act of power, not impo∣tent affection; of censure, not revenge. Howbeit, the Church must be spa∣ring of these thunder-bolts of execration and excommunication, remem∣bring alwayes that this power isq 1.706 given to them for edification, not for de∣struction. For it is most true, that the Athenian Priest answered to those that would have had her curse Alcibiades: Priests (saith shee) are appoin∣ted to blesse, not to curse; to pray for people, not against them. Notwith∣standing if the Church meet with a Simon Magus, set in the gall of bitter∣nesse and bond of iniquity: or an Elymas, that will not cease to pervert the right waies of God: or an Alexander that mightily withstandeth the preach∣ing of the Gospel; shee may brandish the sword of the Spirit, and cut such off from her visible assemblies for a time, till they make their peace with God by repentance, and with the Church by confession and humble sub∣mission to her sacred Canons.

3. Men neither inspired by God, nor authorized by the Church, yet may and ought to pray against the kingdome of Sathan and members of Antichrist in generall, and all whosoever stop the free passage of the Gospel, or hinder the advancement of Christs Kingdome. For we cannot love God, but we must needs love them that love him, and hate them that hate him, even with a perfect hatred. As wee must blesse them that blesse him, so wee may and ought in generall to curse all that curse him. In warre wee may aime at the Standard, and shoot at the Flagge and Ensignes; but it is against the law of armes to levell at any particular man: in like manner we may shoot out of zeale fiery darts of execration at the Standard of Sathan, and levell at the Flagge and Colours of Antichrist; but wee may not curse or doome to the pit of hell such a nation, city, assembly, or man in particular.

1. Because God only knoweth who are his: he that is now a great per∣secuter, or a scoffer at the truth, may be in time a zealous professor; and it is a fearfull thing to curse the children of blessing.

2. Because it is very difficult, if not impossible for any in this kinde

to curse, but that malice and desire of revenge will mingle themselves with our zeale, and thereby wee shall offer with Nadab and Abihu strange fire.

3. Because we are commanded to pray for our enemies, who the more they have wronged us, the more they stand in need of our prayers. For the greater injury they offer us, the more they hurt themselves: they wound us in body, but themselves in soule: they spoyle us of our goods, but they deprive themselves of Gods grace: they goe about to staine our good name, but by detraction and false calumniation they worse staine their owne conscience: they may worke us out of favour with Princes and great men, but they put themselves out of favour with God thereby.

Yee heare how execrable a thing cursing and execration is, and yet what so common? I tremble to rehearse what wee heare upon every sleight occasion. O remember from this Memento in my Text, that unlesse yee were inspired as the people here were, and knew that those whom yee curse were hated of God, as these Edo∣mites were, by cursing others yee incurre a curse, and by ca∣sting fire-brands of Hell at your brethren, yee heape hot burning coales upon your heads. And so I passe from the curse to the parties cursed:

The children of Edome. The Edomites or Idumeans were of the race of Esau, Jacobs elder brother, who comming home hungry from hunting, and finding his brother seething pottage, grew so greedy of it, that he bargai∣ned with him for a messe at the deare rate of his birth-right. This red broth bought at such a price, was ever after cast in Esau his dish, and from it hee was calledr 1.707 Edome, and all his posterity Edomites or Idumeans, as if yee would say, red or bloudy ones. Such was their name, and such were they: a bloudy generation, of the right bloud of Esau. For as he sought the life of his brother Jacob, so they ever plotted the ruine and destruction of the Jewes their brethren; and in the day of Jerusalems fearfull visitation, when the Babylonians had taken the City, and put all in it to the sword, and rob∣bed the Temple, and ransacked all the houses, and left nothing but the wall, their unnaturall brethren the Idumeans in stead of quenching, or at least allaying the fury of the Babylonians by their praiers and compassio∣nate teares, cast oyle into the flame, and set them in a greater rage against them, and instigated them to a further degree of cruelty, even to pull down all the houses, and sacke the walls, saying, Raze it, raze it to the ground. For which their inhumane and savage cruelty against the Church of God, God remembred them in due time, and rewarded them as they had served their brethren, to fulfill the prophecies ofs 1.708 Jeremy and Obadiah:t 1.709 For thy cruelty against thy brother Jacob shame shall cover thee. In the day that thou stoodest on the other side; in the day that the stranger carried away captive his forces, and forreiners entred into his gates, & cast lots upon Jerusalem, even thou wast as one of them. But thou shouldest not have looked on the day of thy brother in the day that he became a stranger, neither shouldest thou have re∣joyced over the children of Judah in the day of their destruction: neither shoul∣dest thou have spoken proudly in the day of their distresse. Neither shouldest

thou have stood in the crosse wayes, to cut off those of his that did escape, neither shouldest thou have delivered up those of his that did remaine in the day of di∣stresse. For the day of the Lord is neere upon all the heathen: as thou hast done, so it shall be done unto thee, thy reward shall returne upon thine owne head. Be∣hold a notable example of divine justice in meting to the wicked their owne measure, and punishing them with that where with they offended. The E∣domites proved false to the Jewes their brethren, and their neerest friends prove false to them: They received a wound (ver. 7.) from the men of their confederacy, even from them that ate their bread:

Non expectato vulnus ab hoste ferunt.

Remember, O Lord, the Edomites, but destroy the Babylonians. Though the Edomites dealt most cruelly with their brethren the Jewes, yet the Jewes are not so farre transported with passion against them, as not to put a difference between them and the Babylonians. By the way wee may note the condition of Christs dearest Spouse in the world: both Edomites and Babylonians, forraine and domesticall enemies, those that are neere, and those that are farre off conspire against poore Jerusalem, and bring her (as you see) upon her knees, crying to heaven for revenge, and by the spirit of prophesie promising Cyrus good successe in his enterprise against Babylon.

O daughter of Babylon, that is, City of Babylon, by an elegant Hebra∣isme; as tell the daughter of Sion, that is, tell Sion. We reade of a twofold Ba∣bylon in sacred Scriptures, of the one in the Old Testament, the other in the New: the one proper and materiall, the other figurative & mysticall: the one the seat of Nebuchadnezzar, & the Emperors of Assyria, the other the seat of Antichrist: the on situate by the great river, by whose banks the Israelites sate downe and wept, the other sitting upon many waters, that is, as the Angel expoundeth it, manyu 1.710 peoples, and multitudes, and nations, and tongues: the one keeping the bodies of Gods people, the other their soules in captivity and bondage. This latter not only the ancient Fathers, Irenaeus, Tertullian, Saint Jerome, and Saint Austine, but also the Jesuites themselves, Ribera, Vegas, and Bellarmine put upon the racke, and sorely tortured with the arguments of Protestants, confesse to bee Rome. For the Whore of* 1.711 Babylon is said to be the great City, which reigneth over the Kings of the earth: and ver. 17. Shee is said to sit upon a beast, having seven heads, which are seven hills, ver. 9. Now there was no City in the world which ruled over the Kings of the earth at that time when St. John wrote but Rome: neither was there any place so famously and generally knowne by any marke as Rome by the seven hills upon which it is built; which is therefore called septi-collis urbs, and her inhabitants in Tertullians time septem collium plebs, and the chiefest feast which they kept in December upon those seven hills, septi-montium. What of all this will some Papists say? let the daughter of Babylon be the mother of fornications, let the speech of Saintx 1.712 Austine be as true as it is elegant, Babylon quasi prima Ro∣ma, Roma quasi secunda Babylon, what will ensue hereupon? nothing but this, That the Pope is Antichrist. This consequent cannot be avoided by their usuall distinction of ancient and new Rome, Heathenish and Christi∣an, Imperiall and Papall: for Saint John speaketh of Rome in her later time,

when Antichrist should sit in her, when Babylon should fall, and be broken into ten peeces, or kingdomes: which was not fulfilled in the reigne of the Heathen Emperours; and therefore must be accomplished in the reigne of Popes, who are the seventh head of the Beast, that is, the seventh forme of government of that City. Five were fallen in Saint Johns time (viz.) Kings, Consuls, Tribunes, Dictators, Decemvirs: the sixth was upon it (viz.) the head of Emperours; the seventh was to rise up (viz.) the head of Popes.

But because ye may suspect, that out of prejudicate opinion against the Pope, we wrest these Sciptures against the See of Rome, I will bring in all my evidence at this time against the Pope out of the writings of the anci∣ent Fathers, who cannot be thought to deprave Scriptures out of an ill af∣fection to Rome. For they then honoured and highly esteemed the Church of Rome, as a principall member of Christs Spouse: yet even then they conceived that she would in time become the Whore of Babylon. For Irenaeus calculating the number of the Beast 666. maketh of it this word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The name of Latinus (saith he) containeth the number 666. and is very likely to be the name of they 1.713 Beast: for they are the Latines that now reigne. And Tertullian ghessing at the time of Antichrists rising, saith,z 1.714 Romani Imperii abscessio in decem reges divisi, Antichristum superinducit; The decay of the Romane Empire being divided into ten kingdomes, shall bring in Antichrist. Saint* 1.715 Jerome strikes neerer the Popes triple crowne: The purple Whore is Rome, and her name of blasphemy is, Roma aeterna. Sainta 1.716 Chrysostome expresly affirmeth, that Antichrist his throne shall be the vacant seat of the Romane Empire. Saintb 1.717 Gregory seemeth to have received some particu∣lar advertisement of the approach of the man of sinne in his dayes: Anti∣christ (saith he) is setting forth, and an army of Priests is levied for him. Lay all these particulars together, and the totall summe will be, that the Pope is Antichrist. The name of Antichrist is Latinus, his seat is Rome, his rising is upon the fall of the Empire, his guard is an army of Priests. Saint Gre∣gory implies that Antichrist shall be a Bishop.c 1.718 Irenaeus that he shall be a La∣tine, or of the Latine Church. Saint Jerome that Rome shall be his See. Tertullian and Chrysostome, that hee shall waxe in the waine of the Ro∣mane Empire. The Romane Empire is fallen long since, being divided into ten kingdomes to wit, of the Almanes, England, France, Spaine, Den∣marke, Scotland, Poland, Navarre, Hungary, Naples, and Sicilie. These an∣cients were farre from the times of Antichrist, and yet you see how right they aime at him:d 1.719 the lesser marvell that many in succeeding ages, as Echar∣dus, Otho Frisingensis, Robert Grosthead, Dulcinus Navarenus, Marsilius Patavinus, Dantes, Michael Cesenus, Johannes de Rupe-scissa, Franciscus Pe∣trarcha, Henricus de Hassia, Walter Brute, John Huz, Johannes de Vesalia, & divers others hit him full, and fastened upon him the name of Antichrist. For they as being neere him, saw in him cleerly all those markes, whereby Saint Paul and Saint John describe that man of sinne, and son of perdition. from which we thus argue:

• He in whom all or the principall marks of Antichrist are found, he is the Antichrist.
• But in the Pope all or the principall marks of Antichrist are to be found:
• Ergo the Pope is the Antichrist.

By Pope we understand not this or that Pope in individuo, but rather in specie, or to speak more properly, the whole succession of Popes, from Bo∣niface the third, or at least Gregory the seventh, otherwise called Helde∣brand. As the word Divell in the New Testament for the most part signi∣fieth not any particular spirit, but indefinitely an evill spirit, or the king∣dome of Sathan: and as the foure beasts in Daniel stand not for foure Mo∣narchs, but foure Monarchies; so the Beast in the Apocalypse, in whose ougly shape Antichrist appeares, seemeth not to represent any singular Pope, but the See of Rome after it degenerated into the Papacy. Now in the Bishops of Rome after Boniface and Heldebrand, we find the name, the seat, the apparrell, the pride, the cruelty, the idolatry, the covetousnesse, the imposture, the power, and the fortune of Antichrist.

1. The name of Antichrist containeth in it the number 666. which Ire∣naeus findeth in the word Latinus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

2. The seat of Antichrist is a City built upon seven hills that ruleth over the whole world: this City Propertius will tell you to be Rome,

Septem urbs clara jugis, toti quae praesidet orbi.

3. The ornaments of Antichrist are scarlet, and purple, gold, jewells, and precious stones, which the Pope weares, especially on high dayes.

4. The time of Antichrist his rising is fore-told to be after the division of the Romane Empire: after which it appeares by all stories, that the Pope grew to his greatnesse.

5. The vices of Antichrist are these especially:

• 1. Pride: he shall exalt himselfe above all that is called God, that is, Princes; and doth not the Pope so, who admitteth them to kisse his feet, arrogateth to himselfe a power over them to depose them, and dispose of their kingdomes?
• 2. Idolatry or spirituall fornication: the great Whore is said to commit fornication with the Princes of the earth; and doth not the Pope intice all Kings and Princes to idolatry, which is spirituall for∣nication?
• 3. Cruelty: the Whore is said to bee drunke with the bloud of Saints. I need not apply this note, both their owne and our stories relate of many thousands by the Popes meanes put to death for the profession of the Gospel, under the names of Lionists, Waldenses, Albigenses, Wickliffists, Hussites, Lutherans, Calvinists, and Hu∣gonots.
• 4. Imposture: Antichrist shall come after the power of Sathan, in all power of signes and lying wonders; and who pretend miracles, and abuse the world with Legends of lyes, but the Popes adhe∣rents?
• 5. Covetousnesse: through covetousnesse hee shall with feigned words make merchandize of you. Now the wares wherewith the Whore of Babylon deceiveth the world, what are they but her par∣dons, indulgences, hallowed beads, medalls, Agnus Dei's, and the like?

6. The Beast is said to havee 1.720 hornes like a Lambe, and to speake like a Dragon, and to exercise all the power of the first beast. This agreeth to the

Papacy and Pope, who resembleth Christ, whose Vicar he calleth him∣selfe, and arrogateth to himselfe Christs double power, both Kingly and Priestly. He exerciseth also the power of the first beast, to wit, the Romane Empire described by seven heads and ten hornes, because as the first beast, the Romane Empire by power and temporall authority, so the Pope by policy and spirituall jurisdiction ruleth over a great part of the world.

7. It is written of the Whore of Babylon, that the Kings of the earth should give their power to her for a time, but that in the end they shouldf 1.721 hate her, and make her desolate; which we see daily more and more fulfilled in the Papacy.

I will be as briefe in the application, as I have been long in the explica∣tion of this Scripture. Babylon is figuratively Rome, and Rome is mysti∣cally Babylon. The Edomites the instigators of the Babylonians, and part∣ners with them in the spoyle of the Israelites, may well represent unto us Romish Priests and Jesuited Papists, rightly to be termed Edomites from Edome, signifying red or bloudy. For a bloudy generation they are, as ap∣peareth by their treasonable practices against Queen ELIZABETH of happy memory, and our gracious Soveraigne now reigning. These verily seeme the naturall sonnes of Esau, who hated Jacob because God loved him, and sought to destroy him and his posterity because their father blessed them; even so they hate our Jacob, and seeke to root out his posterity, because God hath blessed him with so many crownes, and crowned him with so many blessings. They had thought in their mindes, as we reade, Genes. 27. The daies ofg 1.722 mourning will come shortly, and then wee will kill Jacob. But blessed be the God of Jacob, who delivered his annointed from the power of the sword.

The more I looke upon the Edomites or Esauites, the more likenesse I find between them and our unnaturall countri-men, Jesuited Papists. The E∣domites pretended that they were of the elder house of Isaac, and these pretend that they are of the elder Church, which is the house of God. The Edomites, though they were brethren to the Jewes, yet they behaved themselves towards them like mortall enemies; even so our English Pa∣pists, though they are our kinsmen and countri-men, yet since Pope Pius his excommunication of Queen ELIZABETH, they have proved the most dan∣gerous enemies both of our Church and State: even in this resembling the Edomites, that as they not only vexed and persecuted the people of God themselves, but also instigated the Babylonians against them; so these not content to plot treasons, sow sedition, stirre up rebellion in our kingdome, have dealt with forraine Kings & States to invade our Kingdome, and root out both Church and Common-wealth. What pity is it that our Rebecca should have her bowells rent within her by two such children striving in her wombe? It followeth, In the day of Jerusalem. Jerusalem had a day, af∣ter which she slept in dust; & the daughter of Babylon appointed a day for England, a fatall and dismall day, a blacke and gloomy day, or rather a Go∣morrhean night, in which a hellish designe against our Church and Com∣mon-wealth was attempted, and if God himselfe had not miraculously de∣feated it, it had been acted: a designe to destroy both at once with fire and brimstone, not falling downe from heaven, but rather rising up from hell;

I meane a deep vault digged by the myners of Antichrist, and fraught with juysses, billets, barres of iron, and 36. barrells of gun-powder, like so ma∣ny great peeces of Ordnance full charged, and ready to bee shot off all at once, to blow up the house of Parliament, with the royall stocke, and the three estates of the Kingdome. Remember, O Lord, the children of Edome in that day, or rather for that day, in which (shall I say) they said, Raze it, raze it to the very foundation? they more than said it, or cried it, they would have thundered it out; they assayed it, they did what they could to raze it. For they planted their murdering artillery at the very foundation of it. Cursed be their wrath, for it was fierce; and their rage, for it was furious, nay barbarous, nay prodigious, to cut off root and branch at once, to beat downe City and Temple with one blow, to snatch away on the sudden the King and Prince, Queen and Nobles, Bishops and Judges, Barons and Bur∣gesses, Papists and Protestants, Friends and Enemies, and carry them up in a fiery cloud, and scatter their dismembred members, or rather ashes over the whole City. O daughter of Babylon, worthy to bee destroyed because thou delightest in destruction; happy shall he be that taketh thy young chil∣dren and monstrous brats, viz. treasons, plots, conspiracies, and unnaturall designes against Prince and State, and dasheth them against the stones.

To draw towards an end, and to draw you to a reall thanks-giving to God for the deliverance of the three estates of the Kingdome, like the three children from the fiery furnace heat by the daughter of Babylon. God hath done great things for us this day, whereat wee rejoyce; let us doe some∣thing to him and for him: he hath remembred us not in words, but in deeds, let us remember him as well in deeds as words: let us honour him with our substance, let us blesse him with our hands, let us praise him with our goods.

Peradventure you will say, Ourh 1.723 goods are nothing to him, our goodnesse extendeth not unto him, he is far above us, and out of the reach of our cha∣rity: see how the Prophet himselfe removeth this rub in the next verse, But to the Saints that are on the earth, and to them that excell in vertue. And our Saviour assureth us, thati 1.724 Whatsoever we doe unto them, Christ taketh it as done unto himselfe. In feeding the hungry ye feed Christ, in clothing the naked ye cloth him, in visiting the imprisoned ye visit him. Though ye can∣not now with Mary Magdalen reach up to his head to breake a boxe of Spicknard, and powre it on him, yet ye can annoint him in his sicke and sore, comfort him in his afflicted, provide for him in his famished, relieve him in his oppressed, yea and redeem him also in his captive members. This to doe is charity and mercy at all times, but now it is piety and devotion also. It is not sufficient for you to lift up your hands in prayer and thanksgiving, ye must stretch them out in pious andk 1.725 charitable contributions: for with such sacrifices God is well pleased. And if ever such sacrifices are due to him, now especially upon the yeerly returne of the feast wee celebrate for the preservation of our King and Kingdome, Church and Common-wealth, Nobles and Commons, Goods and Lands, nay Religion and Lawes from the vault of destruction.

Remember, O Lord, the children of Edome in that day what they said, Novelties shall passe with a crack, and Heretickes shall receive a blow: and what they assayed, even to raze Jerusalem and Sion to the ground: and forget not, O Lord, the Whore of Babylon, which hath

dyed her garments scarlet red in the bloud of thy Saints and Martyrs: make all her lovers to forsake her, and abhorre her poysoned doctrine, though offered in a cup of gold. Strip her of her gay attire, pluck down her proud looks, & humble her before thy Spouse: and if she will not stoop nor re∣pent her of her spirituall fornication & savage cruelty against the profes∣sours of the truth, reward her as shee hath served us. But as for those that have forsaken Babel, & joyne with us in the defence & confirmation of the Gospel, prosper them in all the reformed Churches, and grant that as they all agree in the love of the same truth, so they may seek that truth in love, and that their love may abound yet more and more in knowledge and all judgement, that they may discerne those things that differ, and approve of those things that are excellent; that they may be sincere, and without offence till the day of Christ, being filled with the fruits of righteousnesse, which are by Jesus Christ, unto the glory and praise of God. Cui, &c.

Notes

• a 1.1

  Arist. de mi∣rabil. aus cult.
• b 1.2

  2. Cor. 2.16.
• * 1.3

  Occas.
• * 1.4

  Analys.
• c 1.5

  Ver. 5. Ver. 6.
• d 1.6

  Ver. 18, 19.
• * 1.7

  Coharent.
• * 1.8

  Exposit. Gen.
• e 1.9

  Rom. 2 9.
• f 1.10

  Psal. 68.21.
• * 1.11

  Divis. & ex∣plicat. verb.
• * 1.12

  1. Fruit.
• g 1.13

  Gal. 5.22.
• h 1.14

  Ver. 19, 20.
• i 1.15

  Phil. 1.11.
• k 1.16

  Jam. 3.15.
• l 1.17

  Ver. 18.
• m 1.18

  Heb. 12.11.
• n 1.19

  Esay 3.10. Psal. 58.11.
• * 1.20

  2. Had.
• * 1.21

  3. Those things.
• o 1.22

  In Saturnal.
• p 1.23

  Plin. nat hist. l. 9. c. 29. Sepiae ubi sen∣sere se appre∣hendi, offuso atramento quod illis pro sanguine est, absconduntur.
• q 1.24

  L. 16. Si clam scelera perpe∣trasser, obscu∣rum & minus gloriosum pu∣tabat; sin pub∣licitùs & aper∣tè in conspectu omnium abs{que} pudore flegiti∣osus esset, id d••mùm Prin∣cipe & Impe∣ratore dignum putabat.
• r 1.25

  Jer 8.12.
• s 1.26

  Jer. 3.3. Thou hadst a whores forehead, thou refusedst to be ashamed.
• * 1.27

  For the end
• * 1.28

  Is death.
• * 1.29

  Obser.
• u 1.30

  Solin. c. 29. Matres Urso∣rum diebus primis 14. in ••omnum ita concidunt, ut ne vulneribus pridem excita∣ti queant.
• * 1.31

  Pro. 14.13.
• x 1.32

  Juven. sat. 13. Mens habet attonitos, & surdo verbere caedit.
• y 1.33

  Act. 2.37.
• z 1.34

  Psal. 109.22
• * 1.35

  Joel 2.13.
• a 1.36

  Psal. 51.17.
• b 1.37

  Psal. 22.14.
• c 1.38

  Psal. 51.3.
• d 1.39

  Psal. 38.4, 5.
• e 1.40

  Eccl. 1.2.
• f 1.41

  Eccl. 12.13.
• g 1.42

  Act. 2.37.
• h 1.43

  2 Cor. 7.8, 9.
• i 1.44

  1 Cor. 6.9.
• k 1.45

  Eph. 5.8.
• l 1.46

  Eph. 4.17, 18, 19.
• m 1.47

  Eras. Chil.
• * 1.48

  Pro. 11.14.
• n 1.49

  Rom. 7.22, 23.
• o 1.50

  Eccles. 1.2.
• p 1.51

  Psal. 51.3.
• q 1.52

  Possid. in vit. August.
• r 1.53

  Plin. nat. hist. l. 12. c. 17. E Syriâ revehunt Stycacem acri odore ejus in focis abigente suorum fasti∣dium.
• s 1.54

  Cypr. de card. op.
• a 1.55

  1 Tim. 6.6. &c. 4.8.
• b 1.56

  Eras. Apoph.
• c 1.57

  Cic. in Verr.
• d 1.58

  Demost. O∣lynth. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.59

  Arist. Ret. l. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.60

  Cic. de lib 7.
• g 1.61

  Ephes. 5.11.
• h 1.62

  Psal. 14.1. & Pro. 7.22. & 11.29. & 12.15. & 19.1. &c.
• i 1.63

  Virg. Geor. 1.
• k 1.64

  L. 14. de Civ. Dei, c 4. Bea∣tus vult ess, e∣tiam non sic vive ido ut possit esse: quid est hac volun∣tate mendaci∣us? unde non frustra dici po∣test omne pec∣catum esse mendacium: non enim sit peccatum nisi eà voluntate quâ volumus ut bene sit no∣bis, vel nolu∣mus ut malè; ergô mendaci∣um est, quòd cum fiat ut be∣nè sit nobis, hinc potiùs male est nobis: vel cum fiat ut meliùs sit no∣bis, hinc poti∣ùs pejùs est no∣bis.
• l 1.65

  Esa. 59.4, 5, 6
• m 1.66

  Hos. 8.7.
• n 1.67

  Esa. 29.8.
• o 1.68

  Eras. Apoph.
• p 1.69

  Mar. 8.36.
• q 1.70

  Psal. 49.16, 17.
• r 1.71

  Mat. 21.19.
• s 1.72

  Mat. 4.9.
• t 1.73

  Psal. 25.13.
• u 1.74

  Psal. 128.1, 2, 3.
• * 1.75

  1 Tim. 4.8.
• x 1.76

  Juven. sat. 1.
• y 1.77

  Psal. 37.1.2, 10, & Psal. 73.18, 19.
• z 1.78

  Jam. 5.2.
• * 1.79

  Eras. Chil.
• a 1.80

  Suet. in Vesp.
• b 1.81

  Mic. 1.7.
• c 1.82

  2 Cor. 5.12.
• d 1.83

  Eccl. 7.6.
• e 1.84

  Solin. c. 12. Sardonia herba comesta ri∣ctu ora didu∣cit, ut morien∣tes ridentium facie intereant.
• f 1.85

  Mat. 5.26. Thou shalt not goe thence till thou hast paid the utmost far∣thing.
• g 1.86

  Dan. 4 19.
• h 1.87

  Mat. 6.19.
• a 1.88

  Cap. 35. Praecipua ficus Aegyptia po∣ma non ramis tantum gesti∣tans, sed & caudice septies anno fert fru∣ctum, &c.
• b 1.89

  Nat. hist. l. 12. Tributum & pro umbrâ pendunt.
• c 1.90

  Luk. 12.20. O foole, this night they shall take away thy soule.
• d 1.91

  Mat. 21.19.
• e 1.92

  Luke 13.7.
• f 1.93

  Gen. 3.18.
• g 1.94

  Deut. 28.23.
• h 1.95

  Senec. in Oe∣dip.
• i 1.96

  Advers. De∣met. Quereris quod minus nunc tibi ube∣res, fontes, & aurae salubres, & frequens pluvia, & ferti∣lis terra obse∣quium, praebe∣ant, quod non ita utilitatibus & voluptatibus tuis elementa deserviant: Tu enim Deo ser∣vis, per quem tibi cuncta de∣serviunt? Tu famularis illi, cujus nutu tibi unviersa famu∣lantur?
• k 1.97

  Deut. 28.38, 39, 40.
• l 1.98

  Esay 48.22. & 57.21.
• m 1.99

  Deut. 32.32, 33.
• n 1.100

  Cic. de A∣rusp. respons. Oculorum cae∣citas ad men∣tem translata est.
• o 1.101

  Wisd. 5.8.
• * 1.102

  Ibid. Ver. 4, 5, 6, 7.
• p 1.103

  Mat. 24.51.
• q 1.104

  Psal. 14.1.
• r 1.105

  Cyr. poed. l. 2.
• s 1.106

  Bodin. de rep. sup. cit.
• t 1.107

  Phil. 4.8.
• * 1.108

  Cic. de Off. c. lib. 3.
• b 1.109

  1 Plut. Apopth. Leges dixit a∣ranearum telis similes.
• c 1.110

  Psal. 119.96
• d 1.111

  Heb. 4 12.
• e 1.112

  Cic. de orat. l. 1. Fremant licet omnes, dicam quod sentio, biblio∣thecas omnes Philosopho∣rum unus mihi videtur duode∣cim tabula∣rum libellus, si quis legum fontes; & capita viderit, & auto∣ritatis pondere, & utilitatis u∣bertate supera∣re.
• f 1.113

  L. 2. Rhet. c. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.114

  Rom. 2.15.
• h 1.115

  Suet. in Tib.
• i 1.116

  Xen. l. 7. Cyr. Paed. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.117

  Ovid. Epist. Phillis Demo∣phoonti.
• l 1.118

  Psal. 71.11. & 83.17.
• m 1.119

  Ezek. 36.32
• n 1.120

  Jer. 8.12.
• o 1.121

  Luk. 9.26.
• p 1.122

  Job 42.6. Wherefore I abhorre my selfe, and re∣pent in dust and ashes.
• q 1.123

  Zeph. 3.19.
• r 1.124

  Psal. 40.14.
• s 1.125

  Eph. 5.12.
• t 1.126

  Ezra 9.6.
• u 1.127

  Hab. 2.10.11
• * 1.128

  Nah. 3.5.
• x 1.129

  Vers 6.
• y 1.130

  Ezek. 36.32.
• z 1.131

  Terent.
• * 1.132

  Gen. 3.10.
• a 1.133

  Arist Eth. lib. 7. c. 5.
• b 1.134

  Plin. nat. hist. l. 10. c. 4. Aqui∣lae cum Cervis praelia sunt, multum pulve rem volutatu collectum, in∣sidens corni∣bus ex•• utit in oculos pennis ora verberans, donec praeci∣pitet in rupes, &c.
• c 1.135

  Mat. 12.43.
• d 1.136

  Apoc. 3.18.
• e 1.137

  Epist. 11. Aliquis vir bo∣nus nobis eli∣gendus est, & semper ante o∣culos haben∣dus, ut sic tan∣quam illo spe∣ctante viva∣mus, &c.
• f 1.138

  Hesiod. op. & dies l. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.139

  Arist. l. 2. Rhetor.
• h 1.140

  Psal. 32.1.
• a 1.141

  Eccles. 3.1, 2, 3, 4.
• b 1.142

  Acts 8.21.
• c 1.143

  Plaut. in Pers. Certè nihili est qui nihil amat: quid ei homini opus est vitâ?
• d 1.144

  Eph. 5.11.
• e 1.145

  Psal. 1.3, 4.
• f 1.146

  Mar. 8.36.
• g 1.147

  Josh. 7.25.
• h 1.148

  2 Kin. 5.27.
• i 1.149

  Judg. 8.27.
• k 1.150

  1 Kin. 22.31. 2 Kin. 9.33.
• l 1.151

  Dan. 5.28.
• m 1.152

  Act. 5.5, 10.
• n 1.153

  Mat. 27.5.
• o 1.154

  Dan. 4.19.
• p 1.155

  Suet. in Vesp.
• q 1.156

  Psal. 119.96
• r 1.157

  Psal. 73.17, 18, 19.
• s 1.158

  In ep. ad Rom. Servitutis cul∣pae triplex est incommodi∣tas, primo quia cum damno multo, secundo quia cum fru∣ctu nullo, ter∣tiò quia cum fine malo.
• t 1.159

  Jam. 3.••.
• u 1.160

  1 Joh. 1.10.
• * 1.161

  Hom. Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• x 1.162

  Sen. ep. 51. In primo defi∣cit pulvere, ille unctus et niti∣dus.
• y 1.163

  Bellar. de amis. grat. & stat. pec. c. 9. Qui dixerit, fatue, reus erit gehennae ignis: ex his tale con∣ficitur argu∣mentum, mani∣festum conviti∣um facit reum gehennae ignis, non item subi∣ta iracundia, &c.
• z 1.164

  Mat. 7.5. Moat out of thy brothers eye.
• a 1.165

  Luk. 6.41.
• b 1.166

  1 Cor. 3.12. Hay and stub∣ble.
• * 1.167

  Mat. 5.26. The uttermost farthing.
• c 1.168

  Jam. 1.15.
• d 1.169

  Mat. 12.36.
• e 1.170

  Super Ezek. l. 2. Omne pec∣catum grave est.
• f 1.171

  Jer. Epitaph. Paulae. Ita le∣via peccata de∣flebat, ut gra∣vissimotum scelerum dice∣res ream. Et ep. 14. Ne∣scio an posse∣mus leve ali∣quod peccatum dicere, quod in Dei contemp∣tum admitti∣tur.
• g 1.172

  Mat. 23.24.
• h 1.173

  Deut. 27.26. & 30.19.
• i 1.174

  Gal. 3.10.
• k 1.175

  Deut. 4.2.
• l 1.176

  Ezek. 18.4. Rom. 6.23. 1 Cor. 15.56.
• m 1.177

  Jam. 2.10. Whosoever shall keep the whole Law, & yet offendeth in one point, is guilty of all.
• n 1.178

  1 John 3 4.
• o 1.179

  Moral. p. 1. l. 4.
• p 1.180

  Greg. l. 8. in Job. In prae∣senti mortem carnis patior, & tamen ad∣huc de futuro judicio gravio∣rem morte destructionis tuae sententiam pertimesco, quantâlibet enim justiciâ polleant, nequaquam sibi ad innocentiam vel electi sufficiunt, si in judicio districtè judicentur.
• q 1.181

  Ep. 14. Om∣ne quod loqui∣mur, aut de la∣tâ, aut de an∣guttâ viâ est. si cum paucis subtilem quan∣dam semitam invenimus ad vitam tendi∣mus; si multo∣rum comita∣mur viam, se∣cundum Do∣mini sententi∣am imus ad mortem.
• r 1.182

  Lib. 2. cont. Pel. c. 4. Quis nostrûm potest huic vitio non subjacere? cum etiam pro otio∣so verbo reddi∣turi simus rati∣onem in judi∣cio, si ita, & sermonis inju∣ria, atque in∣terdum jocus judicio, couci∣lioque, & ge∣hennae ignibus delegantur, quid merebi∣tur turpium re∣rum appetitio?
• s 1.183

  Chrys. com. in Mat. 5. Mi∣rantur multi hominem qui fratrem levem aut fatuum ap∣pellaverit, sempiternae morti condem∣nari, cum ter∣tio quo{que} ver∣bo alti alus id dicere solea∣mus.
• t 1.184

  Aug. l. 2. cont. Donat. Non afferamus sta∣teras dolosas, ubi appenda∣mus quod vo∣lumus, & quo∣modo volu∣mus pro arbi∣trio nostro, di centes hoc grave est, hoc leve, sed afferamus stateram divinam de Scripturis sanctis, tanquam de thesauris Domini, & in illâ quid sit grave appendamus.
• u 1.185

  Mat. 5.19.
• * 1.186

  Polihist. c. 8. Brevissima a∣pud Amyclas vipera est, ac propterea dum despectui est, faciliùs nocet.
• x 1.187

  Lib. 9. mor. in Job. Si vitare parva negligi∣mus, insensi∣biliter seducti majora etiam perpetramus.
• y 1.188

  Aug. ep. 108. Quid inte∣rest ad naufra∣gium, an uno grandi fluctu navis operia∣tur, an paula∣tim subrepens aqua in senti∣nam, & per negligentiam derelicta im∣pleat navem, atque submer∣guntur? Et serm. 10. de di∣vers. Quid interest utrum te plumbum premat an arena? plumbum una massa est, arenae minuta grana sunt: nonne vides de minutis guttis impleri flumina? minuta sunt, sed multa sunt.
• z 1.189

  Mar. 16.18.
• a 1.190

  1 Cor. 15.57.
• b 1.191

  Hieron. epit. Nepot Gratias tibi, Christe Salvator, nos tua agimus cre∣atura, quòd tam potentem adversarium dum occideris, occidisti.
• a 1.192

  Job 20.14.
• b 1.193

  Deut. 30.19.
• c 1.194

  Cic. de orat. l. 2.
• d 1.195

  Jonah 3.7.
• e 1.196

  Deut. 32.29.
• f 1.197

  Mat. 25.41.
• g 1.198

  De vit. con∣temp. l. 3. c. 12. Fieri patriae coelestis extor∣rem, mori vitae beatae, morti vivere sempi∣ternae, in aeter∣num cum dia∣bolo expelli, u∣bi sit mors se∣cunda damna∣tis exilium, vi∣ta supplicium: non sentire in illo igne quod illuminat, sen∣tire quod cru∣ciat; ineffica∣cis poenitentiae igne exuri, & consumentis conscientiae verme immor∣taliter rodi, in∣undantis in∣cendii terribi∣les crepitus pa∣ti, barathri fu∣mantis amarâ caligine oculos obscurari, pro∣fundo gehen∣nae fluctuantis mergi.
• h 1.199

  Pind. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.200

  Aug. de Civ. Dei. l. 21. Pri∣ma mors ani∣mam nolentem pellit de cor∣pore, secunda mors animam nolentem te∣net in corpore. Idem de Civ. Dei, l. 13. Pri∣ma mors bonis bona est, malis mala; secunda ut nullorum bonorum est, i∣ta nulli bona.
• i 1.201

  Aug. loc sup. Nemo hic propriè mori∣ens, seu in morte dicitur, sed ante morté aut post mor∣tem, id est, vi∣ventes aut mortui: ibi è contrariò, non erunt homines ante mortem, aut post mor∣tem, sed sine fi∣ne morientes; & nunquam pejus erit ho∣mini in morte, quam ubi erit mors ipsa sine morte.
• k 1.202

  Greg. l. 9. moral. c. 45.
• l 1.203

  Aug. l. 22 de Civ Dei. Ori∣gines eò erravit deformiùs quò sensit cle∣mentiùs.
• m 1.204

  Mat. 25.46.
• n 1.205

  2 Thes. 1.9.
• o 1.206

  Apoc 20.10
• p 1.207

  Mat. 3.11.
• q 1.208

  Jude 7.
• r 1.209

  Isa. 30.33.
• s 1.210

  Mar. 9.44, 46, 48.
• t 1.211

  2 Pet. 2.17.
• u 1.212

  Jude 6.
• * 1.213

  Apoc. 14.11.
• x 1.214

  Mat. 25.46.
• y 1.215

  2 Thes. 1.9.
• z 1.216

  Apoc. 20.10.
• * 1.217

  Mar. 9.44.
• * 1.218

  Aug. l. 2. de Civ. Dei. Cu∣jus plenè judi∣cia nemo com∣prehendit, ne∣mo justè repre∣hendit.
• a 1.219

  Inchin. lib. de 4 Novis.
• b 1.220

  Camp rat 8. Paradox.
• c 1.221

  Ecclus. 41.1.
• d 1.222

  Mat. 25.10.
• e 1.223

  Mat. 25.30.
• f 1.224

  Exod. 3.2.
• g 1.225

  Mar. 9.44.
• h 1.226

  Apoc. 20.10. They shall be cast into the lake of fire and brimstone, and shall be tor∣mented for e∣ver and ever.
• * 1.227

  Hist. Virgin. Animae im∣mortalitatem agnoscunt, eamque putant post mortem pro meritis transferri, aut ad deorum se∣des, aut ad in∣gentem sero. bem igne ar∣dentem Popo∣gusso dictam, quam in extre∣mis mundi partibus sitam ex itimant.
• i 1.228

  Apoc. 20.6.
• k 1.229

  Mat. 27.46.
• l 1.230

  Rom. 8 38, 39.
• a 1.231

  Hos. 13.9.
• b 1.232

  Psal. 25.10.
• c 1.233

  Hos. 11, 3, 4.
• d 1.234

  Isa. 5.2.
• e 1.235

  Jonah 3.4.
• f 1.236

  Vers. 10.
• g 1.237

  V. 15.
• h 1.238

  V. 16. Ver. 17. Ver. 18.
• i 1.239

  Isa. 45.7. I make peace, & create evill.
• k 1.240

  Amos 3.6.
• l 1.241

  Lam. 1.12.
• m 1.242

  Lev. 26.19.
• n 1.243

  Amos 4.6.7, 8, 9, 10.
• o 1.244

  Job 1.2. 2 Cor. 12.7. Hieron. lib. de vir. illustr. in Ignat. De Sy∣ria ad Romam pugno, ad be∣stias in mari & in terrà, liga∣tus cum 12. Leopardis, hoc est, militi∣bus qui me cu∣stodiunt, qui∣bus si benefe∣ceris pejores sunt, iniquitas eorum mea doctrina est.
• p 1.245

  Psal. 34.20.
• q 1.246

  Mat. 10.30.
• r 1.247

  Apoc. 7.3.
• s 1.248

  Psal. 56.8.
• t 1.249

  Job 1.21.
• u 1.250

  John 19.10, 11.
• * 1.251

  Gen. 50.20. As for you, you thought e∣vill against me, but God tur∣ned it unto good.
• x 1.252

  Solin. c. 20. Hypanis Scy∣thicorum am∣nium princeps haustu salu∣berrimus, dum in Exampeum inferatur, qui amnem suo vi∣tio vertit.
• y 1.253

  Job 13.15.
• z 1.254

  Psal. 44.17, 18, 19.
• * 1.255

  Psal. 38.1, 2, 9.
• a 1.256

  Psal. 39.9.
• b 1.257

  Annot. in Tacit.
• c 1.258

  1 Cor. 11.32.
• d 1.259

  1 Pet. 4.19.
• f 1.260

  Hos. 6.4.
• g 1.261

  Jer. 9.10.
• h 1.262

  Mic. 1.8, 9.
• i 1.263

  Esa. 54, 7, 8.
• k 1.264

  1 Pet. 5.10.
• l 1.265

  Gen. 41.1.
• m 1.266

  Jer. 25.11. They shall serve the King of Babel seventy yeeres.
• n 1.267

  Dan. 4.25.
• o 1.268

  Apoc. 2.10. Ye shall have tribulation ten dayes.
• p 1.269

  Psa. 118.18
• q 1.270

  1 Cor. 10.13.
• s 1.271

  Apoc. 22.1, 2.
• t 1.272

  Apoc. 21.18, 19.
• u 1.273

  Ramus in orat.
• x 1.274

  Aug. confes. l. 2. c. 5. Forni∣catur anima, quae avertitur abs te, & quae∣rit extra te ea quae pura & li∣quida non in∣venit, nisi cùm redit ad te.
• a 1.275

  Psal. 19.10.
• f 1.276

  Esay 63.3.
• g 1.277

  1 Tim. 2.6.
• h 1.278

  Psal. 119.71.
• * 1.279

  Greg. mor. in Job c. 5. v. 17.
• * 1.280

  Lam. 3.39. Man suffereth for his sinne.
• i 1.281

  Joh. 9.3.
• k 1.282

  Job 7.20.
• l 1.283

  Heb. 11.1.
• m 1.284

  Eph. 5.11.
• n 1.285

  Psal. 50.21. Bud 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• o 1.286

  Fulgent. ad Monimum. Ip∣sa justitia, si puniendum re∣um non inve∣nerit, sed fece∣rit, injusta est.
• p 1.287

  Orat. de co∣ron. in prooem. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• q 1.288

  Senec. in Trag. Qui ali∣quid statuerit parte inauditâ alterâ, aequum licet statuerit, haud aequus est.
• r 1.289

  Suet. in Claud. Pro∣nunciabat saepè alterâ parte auditâ, saepè neutrâ.
• t 1.290

  Div. instit. l. 1.
• u 1.291

  L. 2. ep. 2. In∣ter leges ipsas delinquitur, in∣ter jura pecca∣tur, innocentia nec illic ubi de∣fenditur reser∣vatur, qui sedet crimina vindi∣caturus, admit∣tit; & ut reus innocens pere∣at, sit nocens judex.
• * 1.292

  Juven. sat. 9.
• x 1.293

  Gen. 18.20.
• * 1.294

  Chrys. in Gen.
• y 1.295

  Deut. 11.19. & 4 10.
• z 1.296

  Pro. 1.8.
• * 1.297

  Quint. in∣stit. orat. l. 1. c. 1 Sapor quo no∣va imbuis diu∣tissimè durat. Horat. ep. Quo semel est imbu∣ta recens serva∣bit odotem testa diu. Naturâ tena∣cissimi sumus eorum quae ru∣dibus annis imbibimus, nec lanarum colo∣res quibus sim∣plex ille can∣dor mutatus est, elui pos∣sunt. Quint. il.
• a 1.298

  Cyp. ser. de lap. Nos nihil fecimus, nec derelicto cibo & poculo Dei, ad profanas contagiones sponte prope∣ravimus, perdi∣dit nos aliena perfidia, paren∣tes sensimus parricidas, illi nobis Deum patrem, & ec∣clesiam matrē abnegarunt.
• b 1.299

  Aug. confes. l. 1. c. 11. Illa magis satage∣bat ut tu mihi pater esses quam ille, & conturbata e∣rat propter baptismi dila∣tionem, quoni∣am sempiter∣nam salutem meam chariùs parturiebat.
• * 1.300

  Confes. l. 2. c. 12.
• c 1.301

  Gen. 18.17.
• d 1.302

  Acts 12.7.
• e 1.303

  Lact. div. instit.
• f 1.304

  Rom. 8.29.
• g 1.305

  Esa. 53.2.
• h 1.306

  Mat. 20.22.
• i 1.307

  Mat. 10.38.
• k 1.308

  Phil. 1.29.
• l 1.309

  1 Pet. 2.21.
• n 1.310

  2 Tim. 3.12.
• o 1.311

  Acts 14.22.
• p 1.312

  Apoc. 15.2. I saw as it were a sea of glasse mingled with fire.
• q 1.313

  Psal. 6.6.
• r 1.314

  Psal. 102.9.
• * 1.315

  Lam 3.12, 15.
• s 1.316

  Job 3 4, 5, 6, 7.
• * 1.317

  Applicat. Deus unum habuit filium sine flagitio, nullum sine flagello.
• t 1.318

  Act. 28.4.
• u 1.319

  Psal. 17.14.
• * 1.320

  Psal. 73.5, 6, 7.
• x 1.321

  Jerem. 12.2.
• y 1.322

  Acts 14.22.
• z 1.323

  Lact. divin. instit. l. 6. c. 21. Cavenda sunt oblectamenta ista tanquam laquei & pla∣gae, ne suavitu∣dinum mollitie capti, sub diti∣onem mortis cum ipso cor∣pore rediga∣mur cui man∣cipamur.
• * 1.324

  Aug. confes. l. 10. c. 1. Cae∣tera vitae hujus tantò minus flenda, quantò magis fletur in iis, &c.
• a 1.325

  Heb. 12.11.
• b 1.326

  John 16.20.
• * 1.327

  Esay 53.5.
• a 1.328

  Apoc. 14.17.
• b 1.329

  Gal. 4.29.
• c 1.330

  Heb. 11.36.
• d 1.331

  Job 21.7, 8, 9.10.11, 12, 13.
• e 1.332

  Psal. 73.3, 4, 5, 6, 7, 8, 9, 10, 12.
• f 1.333

  Jer. 12.2.
• g 1.334

  Ovid. de trist. l 1.
• h 1.335

  Plin. nat. hist. l. 28. Psylli si arbitrantur supposititium esse aliquem in stirpe, admo∣vent ei ut pun∣gant colubra; si non sit de gen∣te, mori cum pupugerint; si de gente sit, vi∣vere.
• i 1.336

  Heb. 12.8.
• k 1.337

  Cant. 1.5. Bernard. in Cant. Non e∣rubescit nigre∣dinem quam scit prcaeessisse in sponso, nihil gloriosius pu∣tat, quam Chri∣sti portare op∣probrium.
• l 1.338

  Bell. l. 4. de not. eccles. c. 18.
• m 1.339

  Heb. 11.36, 37, 38.
• n 1.340

  Cant. 1.6.
• o 1.341

  Cant. 5.7.
• p 1.342

  Rubus ar∣dens est figura ecclesiae, quae flammis perse∣cutionum non consumitur, sed viret magis. Hier. in verb. Exod. 3.2.
• q 1.343

  Mat. 8.20.
• r 1.344

  Joh. 16.33. Mat. 10.17, 18. & 24.9, 10, 11. Joh. 16.10.
• s 1.345

  Lib. de spe∣ctac. c. 28. Vi∣cibus res dis∣posita est, luge∣amus ergò dum ethnici gaudēt, ut cum lugere coeperint gau∣deamus, ne pa∣ritèr nunc gau∣dentes, cum quoque paritèr lugeamus: delicatus es, Christiane, si & in seculo voluptatem concupiscis; imò ni••i••is stultus si hoc existimas voluptatem.
• t 1.346

  Psal. 34.19.
• u 1.347

  2 Tim. 3.12.
• * 1.348

  1 Pet. 4.17.
• u 1.349

  Stap. in verb Joh. In mun∣do pressuras habebitis.
• x 1.350

  Mald. in Mat. 5. Facit solem orire sup••r bo∣nos & malos: unde perspicu∣um est homi∣num aut natio∣num prosperos successus, nul∣lum signum aut testimonium esse verioris aut purioris re∣ligionis.
• y 1.351

  Justin. Mart. in apolog.
• z 1.352

  Tertul. in A∣pologet.
• * 1.353

  Leo Ser. 1. de Pet. & Paul.
• a 1.354

  L. 1. de notis eccles. c. 2.
• b 1.355

  Heb. 11.25.
• c 1.356

  Esay 38.1.
• * 1.357

  Ver. 17.
• d 1.358

  Apoc. 7.9.
• e 1.359

  Lib. 1. de ci∣vit. Dei, c. 8. Placuit divinae providentiae praeparare in∣posterum bona justis, quibus non frueren∣tur injusti; & mal•• ••mpiis, quibus non cruciabuntur justi: ista verò temporalia bona & mala utrisque voluit esse communia, ut nec bona c••••••••ius appetantur, quae mali quoque habere cernuntur; nec mala turpiùs evitentur, quibus & boni ple∣runque af••iciuntur.
• a 1.360

  Plut. de a∣nim. tranquil. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• b 1.361

  Rom. 5.3.
• c 1.362

  Rom. 7.23.
• d 1.363

  John 21.18
• e 1.364

  Rom. 7.19.
• * 1.365

  Rom. 7.24.
• f 1.366

  Hieron. ad Heliod. Cor∣pus assuetum tunicis loricae onus non fert, caput opertum linteo galeam recusat, mol∣lem otio ma∣num durus ex∣asperat capu∣lus.
• g 1.367

  Senec. sent. Res adversae non frangunt, quos prosperae non corrupe∣runt.
• h 1.368

  Psal. 30.6.
• i 1.369

  Pind. od. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.370

  Psa. 119.71.
• l 1.371

  Hosea 5.15.
• m 1.372

  Psal. 38.17, 18.
• n 1.373

  Num. 21.7.
• o 1.374

  2 Chro. 15.4.
• p 1.375

  Luke 15.16, 17, 18.
• q 1.376

  Rom. 5.3, 4.
• r 1.377

  1 Thes. 1.6.
• s 1.378

  1 Pet. 1.7.
• t 1.379

  Job 13.15.
• u 1.380

  Psal. 44.18, 19, 20.
• * 1.381

  Heb. 12.11.
• x 1.382

  Heb. 2.10.
• y 1.383

  Heb. 12.10.
• z 1.384

  1 Kin. 19.4.
• * 1.385

  2 Cor. 5.4.
• a 1.386

  2 Cor. 12.7.
• b 1.387

  2 Cor. 12.10.
• c 1.388

  1 Cor. 11.32.
• d 1.389

  2 Cor. 4.17.
• e 1.390

  Demet. apud Sen. Nihil eo infelicius cui nihil intelix contigit.
• f 1.391

  Aristot Rhet. l. 2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.392

  ••uven sit. Numerosa parabat excel∣sae turris tabu∣lata, unde alti∣or esset casus, & impulsae prae∣ceps immane rumae.
• h 1.393

  Rom. 2.9.
• k 1.394

  Isa. 1.5.
• l 1.395

  In Cant. Si Deus non est recum per gratiam, ade∣tit pre•• vindi∣ctam: sed vae tibi si ita recum adest, imo vae ibi si ita tecum non dist.
• m 1.396

  Eccl. 9.2.
• n 1.397

  Aug. l. 1. de civ. Dei. c. 1.
• o 1.398

  C 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• p 1.399

  Exod. 14.22.
• q 1.400

  Psal. 37.16.
• r 1.401

  Mar. 10.29.
• s 1.402

  1 Cor. 15.55.
• t 1.403

  2 Cor. 1.5.
• u 1.404

  Apoc. 16.10.
• * 1.405

  Jam. 1.2.
• x 1.406

  Rom. 8.37.
• y 1.407

  Rom. 5 3, 4, 5
• z 1.408

  L. 1. c. 8. de Civ D i. Ma∣n•• dissimilitu∣do p••siotum in similitudine p••ssionum, & licet sub tor∣mento non est idem virtus & vitium. Nam sicut sub uno ign•• aurum ru∣til••t, p••l••a tu∣mat; & sub ea∣dem tribulà stipulae com∣minuuntur, frumenta pur∣gan••ur; nec i∣d••o oleum cum amnicâ con∣sunditur, quia eodem 〈◊〉〈◊〉 pondere ••xpri∣mitur, &c. Tantum inter∣••st non qu••li••, sed qu••lis quo∣que patiatur.
• a 1.409

  Cyp. de bon. patient. De pa∣tientiâ loquu∣turus, fratres dilectissimi, & utilitates ejus & commoda praedicaturus, unde potiùs incipiam quam quod nunc quoque ad au∣dientiam ve∣stram video pa∣tientiam esse necessariam, ut nec hoc ipsum quod auditis & discitis sine pa∣tientiâ sacere possitis?
• b 1.410

  Sen. ep. Nun∣quam satis di∣citur, quod nunquam satis discitur.
• c 1.411

  Heb. 11.15.
• d 1.412

  Aug. confes. lib. 10. c. 4. Re∣spirent in bo∣nis, suspirent in malis.
• e 1.413

  Job 5.17.
• f 1.414

  Heb. 12.11.
• g 1.415

  Psal. 6.1.
• h 1.416

  Gen. 24.50.
• i 1.417

  Mat. 26.39.
• k 1.418

  Cyp. de bono patient. Domi∣nus secit vo∣luntatem Pa∣tris sui, nos non faciemus & patiemur vo∣luntatem Do∣mini?
• l 1.419

  Rom. 9.19.
• m 1.420

  Vae opposi∣tis voluntati∣bus: quid tam poenale, quàm semper velle quod nunquam erit? & sem∣per nolle quod nunquam non erit? inaeter∣num non obti∣nere quod vult, & quod non vult inae∣ternum susti∣nere?
• n 1.421

  Gen. 42.21.
• o 1.422

  2 Cor. 12.7.
• p 1.423

  Lib. 1. de ci∣vit. Dei, c. 28.
• q 1.424

  Lam. 1.12.
• r 1.425

  Lam. 3.1.
• s 1.426

  Jonah 2.3, 4.
• t 1.427

  Gregor. in Cant. 2.5. Corda nostra malè s••na sunt, cùm nul∣lo Dei amore sautiantur, cùm peregri∣nationis erumnam non sentiunt, cùm nullo erga proximum affectu languescunt; sed vulnerantur ut sanentur, quia amoris spiculis mentes Deus insensibiles percutit, moxque sensibiles per ardorem charitatis reddit.
• u 1.428

  Mat. 2.18.
• * 1.429

  Rev. 18.7.
• x 1.430

  Lib. de mi∣rab. cuscuit.
• y 1.431

  Psal. 51.4.
• z 1.432

  Psal 68.13. As a dove co∣vered with silver, and her feathers with yellow gold.
• a 1.433

  Aug. l. 3. de Civ. Dei. c. 15. Regularis defe∣ctio non nisi in lunae fine contingit.
• b 1.434

  Cant. 6.10.
• c 1.435

  Mal. 4.2.
• d 1.436

  Esa. 53.4, 5.
• e 1.437

  Esa. 1.6.
• f 1.438

  Mat. 27.51.
• h 1.439

  Mat. 26.37, 38.
• i 1.440

  Luke 22.44.
• * 1.441

  Languet Christus in bal∣neo sanguinis sui, & ••••et, non tantum oculis, sed & omnibus membris.
• k 1.442

  Luke 22.43.
• l 1.443

  Mat. 26.38.42.
• m 1.444

  Cyp. de bon. patient. Insul∣tantium sputa∣mina excipe∣ret, qui sputo suo caeci oculos paulò ante for∣mastet: coro∣naretur spinis, qui Martyres floribus coro∣nat aeternis: palmis in faci∣em verberare∣tur, qui palmas veras vincenti∣bus tribuit: spoliaretur ve∣ste terrenâ, qui indumento immortalitatis caeteros vestit: cibaretur felle, qui cibum coelestem dedit: potaretur ace∣to, qui pocu∣lum salutare propinavit.
• n 1.445

  Deut. 21.23
• o 1.446

  Mat. 26.44.
• p 1.447

  Cal. l. 4. instit. c. 14. sec. 40. Quemadmo∣dum sacrum hunc panem coenae Domini spiritualem es∣se cibum vide∣mus, suavem & delicatum non minus quàm salutiferum pi∣is Dei cultori∣bus, cujus gu∣stu sentiunt Christum esse suam vitam, quos ad grati∣arum actionem erigit, quibus ad mutuam in∣ter se charita∣tem exhortatio est: ita rursus in nocentissimum venenum omnibus vertitur, quorum fidem non alit: non aliter ac cibus corporalis ubi ventrem offendit vitiosis humoribus occupatum, ipse quoque vitiosus & corruptus nocet magis quàm nutrit.
• q 1.448

  Psal. 24.9.
• a 1.449

  Judg. 5.16.
• b 1.450

  Hom. 7. ad. Philip. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• c 1.451

  1 Cor. 2.2.
• d 1.452

  Lib. 7. nat. hist. c. 2. Gen•• Astoma radi∣ces florum se∣cum portat, long••ore itine∣re, ne desit ol∣factus.
• e 1.453

  2 Cor. 2.16.
• f 1.454

  Rom. 8.29.
• g 1.455

  John 2.19.
• h 1.456

  Luk. 14.11.
• i 1.457

  2 Mac. 9.8, 9.
• k 1.458

  Xen. Cyr. paed l. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• l 1.459

  Hesiod. l. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• m 1.460

  Esa. 40.4.
• n 1.461

  Pro. 29 23.
• o 1.462

  Pro. 18.12.
• p 1.463

  Job 22.29.
• q 1.464

  Luk. 1.52.
• r 1.465

  Esa. 57 15.
• s 1.466

  Horat. car. l. 1 Attollunt va∣cuum plus ni∣miò verticem.
• t 1.467

  Aug. epist. ad Hieron.
• u 1.468

  Psal. 131.1, 2
• * 1.469

  Theodosius.
• * 1.470

  1 Cor. 15.9 Eph. 3.8.
• x 1.471

  Mat. 11.29.
• y 1.472

  Jam. 4.6.
• z 1.473

  Mat. 11.25.
• a 1.474

  Ignat. epist. ad Magnes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Athanas. Homil. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aug. de verb. Apost. ser. 25. Domini re∣suscitatio consecravit nobis diem Dominicum. Vide Homil. Eccl. Of the time of prayer. Hooker Eccles. polit. l. 5. sect. 70. p. 196. The morall Law requiring a sevent part throughout the age of the world to be that way employed, though with us the day be charged in regard of a new revolution begun by our Saviour Christ; yet the same proportion of time continueth which was before, because in a reference to the benefit of creation, and now much more of renovati∣on thereunto added by him, which was the Prince of the world to come; wee are bound to account the sanctification of one day in seven, a duty which Gods immutable decree doth exact for ever.
• b 1.475

  Cic. de orat. l. 3. Habeat summa illa laus umbram & recessum, ut id quod illu∣minatum est magis extare atque eminere videatur.
• c 1.476

  Exod. 32.34.
• d 1.477

  Luke 22.15.
• e 1.478

  Mat. 2.10.
• f 1.479

  Gen. 12.2, 3.
• g 1.480

  Exod. 32.6.
• h 1.481

  Mat. 27.46.
• i 1.482

  Juel. in Apol. Eccles. Angl.
• k 1.483

  De rep. l. 1. c. 8. Rex de sublimi solio demovetur, & vilissimae tabu∣lae superposi∣tus humi con∣stituitur; ad quem Pontifex orationem convertens, Inspice coelum inquit, & De∣um praepoten∣tem universita∣tis regem in∣tuere & agno∣sce: si justè im∣peraveris, om∣nia ex animi tui sententiâ consequeris, sin muneris of∣ficiique tui obliviscaris, praeceps ex al∣to ac sublimi loco dejectus, regali potesta∣te & bonis om∣nibus spolia∣bere, ut ne ta∣bula quidem haec cui inside∣as tibi relin∣quatur.
• l 1.484

  Psa. 113.6, 7.
• m 1.485

  Luk. 14.11.
• n 1.486

  Mat. 5.16.
• o 1.487

  Joh. 12.28.
• p 1.488

  1 Sam. 2.30.
• q 1.489

  Mat. 5.3.
• r 1.490

  Eras. chil.
• s 1.491

  1 Pet. 5.6.
• t 1.492

  2 Tim. 4.8. I have finished my course, I have kept the faith, therefore is laid vp for me a crowne of righteousnesse.
• * 1.493

  Cyp. l. 4. ep. 5. Nec minor est martyrii gloria non publicè & inter multos periisse, cùm pereundi causa sit prop∣ter Christum: perire sufficit ad testimoni∣um martyrii testis ille qui martyres pro∣bat & coronat. Et ib. Solus non est cui Christus in fu∣gâ comes est, solus non est qui templum Dei servat, ubicunque fue∣rit sine Deo non est.
• t 1.494

  Mat. 23.12.
• * 1.495

  Luk. 14.11.
• u 1.496

  Joh. 8.14.
• * 1.497

  Joh. 3.9.
• x 1.498

  Luk. 20.46.
• y 1.499

  Mat. 20.26.
• z 1.500

  Panegeric. Trajan. Nihil magis à te sub∣jecti animo fa∣ctum est, quàm quod coepisti imperare.
• * 1.501

  Ep. 7. & 26. Durum valdè fuit, &c. Us{que} ad terram me superposito o∣nere depressi∣stis.
• * 1.502

  1 Pet. 1.5, 6.
• * 1.503

  Psal. 113.6, 7. Esay 57.15. Mat. 11.25. Jam. 4.6, 10. Psal. 113.8. Mat. 5.3.
• a 1.504

  Psal. 19.12.
• b 1.505

  Apoc. 15.2.
• c 1.506

  1 Pet. 5.8.
• d 1.507

  2 Cor. 7.11.
• e 1.508

  Eph. 4.30.
• * 1.509

  Vers. 22, 24.
• f 1.510

  2 Cor. 7.10.
• * 1.511

  Ch. 18..2.
• g 1.512

  Jer. 31.29. In those dayes they shall say no more, the fa∣thers have ea∣ten a sowre grape, and the childrens teeth are set on edge.
• h 1.513

  Vell. Pater. hist. l. 2. Diser∣tus, sed nequā, & facundus, sed malo pub∣lico.
• i 1.514

  Aristot. l. de mirabil. auscul.
• k 1.515

  Plut. de ser. num. vind. An∣tigonus prop∣ter Demetri∣um, Phylenus propter Augae∣um, Nestor propter Nele∣um poenas sustinuere. Hes. op. & diei. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Exod. 20.5 Vi∣siting the sins of the fathers upon the chil∣dren, unto the third & fourth generation.
• l 1.516

  Herod. in Clio Croesus quin∣tae retrò aetatis poenas luit, hoc est, Aba∣vus, qui cùm esset satelles, Heraclidum Dominum in∣teremit.
• m 1.517

  Matth. 23.35, 36.
• n 1.518

  Exod. 20.5.
• o 1.519

  Hor. l. 3. od. 6. & lib. 1. od. 28. Negligis im∣meritis nocitu∣ram postmodo te natis frau∣dem commit∣ter••: fors & de∣bita jura vices∣que superbae te maneant ip∣sum.
• p 1.520

  Job 7.20.
• q 1.521

  1 Tim. 4.10.
• r 1.522

  2 Pet. 3.9.
• s 1.523

  Mar. 16.16.
• t 1.524

  Psal. 135.6.
• u 1.525

  John 17.24. & Rom. 9.19. Ephes. 1.5. 1 Tim. 2.4.
• * 1.526

  2 Pet. 3.9.
• x 1.527

  1 Thes. 4.3.
• y 1.528

  Rom. 12.2.
• * 1.529

  John 7.17.
• z 1.530

  1 Pet. 3.17.
• * 1.531

  Encharid ad Laurent. c. 100. Hoc ipso quod contra Dei vo∣luntatem fece∣runt de ipsis facta est volun∣tas ejus, & mi∣ro & inestabi∣le modo non fit praeter ejus voluntatem, quod etiam contra ejus vo∣luntatem fit, quia nec fieret, nisi sineret, nec utique nolens, sed volens, nec sineret bonus fieri male, nisi omnipotens etiam de malo facere posset benè.
• a 1.532

  Al Monim. Malum prae∣scivit Deus, non praedesti∣navit.
• b 1.533

  Concil. Araus. Ad malum di∣vinâ potestate praedestinatos non modo non dicimus, sed etiam siqui sint qui id af∣firmare ausint, cum summâ execratione in eos anathema dicimus.
• b 1.534

  Scotus in 1. sent. dist. 41.
• c 1.535

  Epist. 105 & lib. 1. ad simpl. q. 2.
• d 1.536

  Aquin. 1. q. 22. art. 3.
• f 1.537

  Loc supr. cit. Potest dici da∣ri reprobatio∣nis causam, non quae pro∣ducat reproba∣tionem activè in Deo, quia tum Deus esset passurus, sed propter quam actio termine∣tur ad istud objectum, &c.
• e 1.538

  In 1. sent. dist. 41.
• g 1.539

  Rom. 9.20, 21.
• i 1.540

  Mat. 11.20.
• k 1.541

  Act. 16.6, 7.
• l 1.542

  Act. 13.46.
• m 1.543

  Mat. 11.25. & 13.11.
• n 1.544

  Rom. 10.20.
• o 1.545

  Amb. l. de vo∣cat. gent. c. 5. Cur illorum sit misertus non horum quae scientia potest compre∣hendere? libe∣ratur pars ho∣minum par∣te pereunte, & si hoc volunta∣tis meritis veli∣mus ascribere, resistet innu∣merabilium causa populo∣rum.
• * 1.546

  Qui in factis Dei rationem non invenit, in infirmitate suâ rationem inve∣nit quare rati∣onem non in∣veniat.
• p 1.547

  Aug. de verb. Dom. serm. 20. Quaeras tu rationem, ego expavescam altitudinem, tu ratiocinare, ego credam. Aug. ep. 105. ad Sixt. Cur il∣lum potiùs quàm illum li∣beret aut non liberet scrute∣tur qui potest judiciorum e∣jus tam mag∣num profun∣dum, verunta∣men caveat praecipitium. Et l. ad Simpl. q. 2. Si quia praesciebat o∣pera Esaui ma∣la, proptereà praedestinavit ut serviret mi∣nori, proptereà (scil. quia prae∣scivit ejus o∣pera bona) praedestinavit Jacob ut ei ma∣••or serviret, &c.
• q 1.548

  Terent. in Andria.
• r 1.549

  Rom. 11.33, 34.
• r 1.550

  Rom. 11.33, 34.
• s 1.551

  Gen. 4.10.
• t 1.552

  Colos. 3.12.
• u 1.553

  Cicer. pro Quint. de A∣quil. Mavult commemorare se cùm perdere potuerat pe∣percisse, quàm cùm parcere potuerat perdi∣disse.
• * 1.554

  Dan. 5.5.
• x 1.555

  Colos. 2.14.
• y 1.556

  Esa. 38.8.
• z 1.557

  Mal. 4.2.
• * 1.558

  Ezek. 18.30.31.
• a 1.559

  Possid. in vit.
• a 1.560

  Rom. 9.23.
• b 1.561

  Lam. 3.33.
• c 1.562

  Wisd. 1.13. Fulgent. ad Mon. Mortem morienti non fecit, qui mor∣tem mortuo justè retribuit.
• d 1.563

  Hos. 13.9.
• e 1.564

  Ep. ad Sixt. Vasa irae ho∣mines sunt propter naturae bonu n creati, propter vitia s••pplicio desti∣nati; & si vasa sint perfecta in perditionem, sibi hoc impu∣tent.
• f 1.565

  Prosper ad object. 3. Gal. Qui à sancti∣tate vitae per immunditiem labuntur, non ex eo necessita∣tem pereundi habuerunt, qui∣a praedestinati non sunt, sed quia tales fu∣turi ex volun∣tariâ praevari∣catione praesci∣ti sunt.
• g 1.566

  Fulgent. l. 1. ad Mon. Ini∣quos quos prae∣scivit Deus hanc vitam in peccato termi∣naturos, decre∣vit supplicio interminabili puniendos; & illos ad suppli∣cium praedesti∣navit, quos à se praescivit vitio malae volunta∣tis discessuros, & peccata ho∣minum Deus praescivit, quib sententiā prae∣destinatione di∣ctavit.
• h 1.567

  Valent. can. 2. Nec ipsos ma∣los ideò perire, quia boni esse non potuerunt, sed quia boni esse noluerunt; suo{que} vitio in massâ damnationis, vel merito originali, vel etiam actuali permanserunt.
• i 1.568

  Concil. Arelat. 3. Lucidi habetur confessio his verbis: Profiteor aeternales flammas factis capitalibus praeparatas.
• k 1.569

  Luke 15.4, 8, 10, 32.
• * 1.570

  L. 8. confes. c. 3. Quantò majus pericu∣lum fuit in proelio, tantò majus gaudium in triumpho.
• l 1.571

  Cyp. de lapsis. Fortiores igni∣bus facti, qui anteà ignibus cesserunt; & unde superati, inde supera∣runt.
• m 1.572

  Luke 19.9.
• n 1.573

  Mat. 26.13.
• o 1.574

  Luke 15.7.
• p 1.575

  Heb. 6.1.
• q 1.576

  Acts 11.18.
• r 1.577

  Plin. l. 2. c. 103 In Dodone Jo∣vis fons, cum sit gelidus, si extinctae faces admoveantur, extinguit. Causs. in Parab. hist. l. 10. In Epiro esse fe∣runt fontem, in quo faces accenduntur extinctae.
• s 1.578

  Luke 23.43.
• t 1.579

  Marke 16.9.
• u 1.580

  Marke. 5.9.
• * 1.581

  Mat. 9.25.
• x 1.582

  Luke 7.12.
• y 1.583

  John 11.44.
• z 1.584

  Luke 10.30.
• * 1.585

  Mat. 8.14.
• a 1.586

  Bern. in Cant. Quis dabit ca∣piti meo aquam & oculis meis fontem lachry∣marum, ut praeveniam fle∣tibus fletum & stridorem den∣tium?
• b 1.587

  De laps. Si quem de tu∣is chatis mor∣talitatis exitu perdidisses, in∣gemisceres do∣lenter, & fleres, facie incultâ, veste mutatâ, neglecto capil∣lo, vultu nubi∣lo, ore dejecto, indicia moero∣ris ostenderes; animam tuam miser perdidi∣sti, spiritualitèr mortuus es, su∣pervivere hic tibi, & ipse am∣bulans funus tuum portare caepisti, & non acritèr plangis, non ••ugitèr in∣gemiscis.
• c 1.588

  Pind. od. 1.
• d 1.589

  Cyp de card. Chris. op. De interioribus fontibus egre∣diuntur torren∣tes, & super omnes delicias lachrymis ne∣ctareis anima delectatu••: non illos imbres procellosae tempestates deponunt, ros matutinus est de coelestibus stillans, & quasi unctio spiritus mentem deliniens, & post affe∣ctio se abluit, & lachrymis baptizat.
• e 1.590

  2 Cor. 5.19, 20.
• f 1.591

  Ezek. 33.11. & 18.30.31.
• a 1.592

  Gen. 28.12. And hee drea∣med, & behold a ladder set upon the earth, and the top of it reached to heaven: and behold the An∣gels of God as∣cending and de∣scending on it.
• b 1.593

  Phil. 3.20.
• c 1.594

  Hieron. ep. 11. Videbat sca∣lam per quam ascendebant Angeli, & de∣scendebant, ut nec peccator desperet salu∣tem, nec justus de suâ virtute securus sit.
• d 1.595

  Adrianus Chamierus in ep. dedicat. Ec∣cles. Gal. Pastor. Sicut ineunte vere cùm pri∣mùm è terrae cuniculis pro∣deunt serpentes ad nocendum parati, fraxi∣num adversus venenatos eo∣rum morsus praesens reme∣dium laturam educit.
• f 1.596

  Rom. 5.20.
• g 1.597

  Rom. 8.1.
• * 1.598

  Gal. 5.13.
• e 1.599

  Luk. 1.69, 72, 74.
• h 1.600

  Luk. 1.75.
• i 1.601

  Tit. 2.11.
• * 1.602

  2 Pet. 3.16.
• k 1.603

  Act. 27.8.
• l 1.604

  •• Joh. 1.9.
• m 1.605

  Mark. 8.24.
• n 1.606

  Rom. 8.26.
• s 1.607

  De mort. Clau. Caes. Om∣nia proclivia sunt, facilè d••∣scenditur, it••{que} qu••mvis poda gricus momen∣to temporis pervenit ad ja∣nuam ditis.
• t 1.608

  Luke 11.26.
• u 1.609

  John 8.11.
• * 1.610

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Improbè Neptunum ac∣cusat, qui bis naufragium fecit. Eras. A∣dag.
• x 1.611

  Tertul. de poenitent. Comparatio∣nem videtur egisse, qui utrumque cog∣noverit, & judicato pro∣nunciasse eum meliorem cujus se rursus esse maluerit.
• y 1.612

  Heb. 6.4, 5, 6, 7, 8.
• z 1.613

  Plin. nat. hist. l. 9. c. 43. Scolopendra hamo devorato omnia interio∣ra evomit, do∣nec hamum e∣gerat, deinde resorbet.
• * 1.614

  Plin. lib. 8. c. 16. Aristo∣teles tradit Leaenam pri∣mo soetu 5. ca∣tulos, ac per annos singulos uno minus, ab uno sterile∣scere.
• a 1.615

  Dan. 5.5.
• b 1.616

  Num. 16.32.
• c 1.617

  Act. 5.5, 10.
• d 1.618

  Act. 12.22, 23.
• e 1.619

  Deut. 29.19, 20.
• f 1.620

  Deut. 15.21.
• g 1.621

  Eccles. 12.1.
• h 1.622

  Psal. 95.7, 8.
• i 1.623

  Psal. 32.6.
• k 1.624

  Confes. l. 8. c. 5. Modò & modò non ha∣bent modum, quamdiu cras & cras? cur non hoc dic? cur non hac horâ finis tur∣pitudinis meae? Ib. Verba lenta & somnolenta, modò, ecce modò, sine paululum, sed sine paululum, ibat in longum, &c.
• a 1.625

  Jan. Grut. annot. in Tac. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.626

  Lactant. di∣vin. instit. l. 5. c. 6. Et quo∣niam regis vitta imitari obsequii quod∣dam genus est, abjecerunt om∣nes pietatem ne regi scelus exprobrare vi∣derentur. & lib. c. 23. Ho∣mines malunt exempla quam verba, &c.
• c 1.627

  Cic. Catil. 2. Quous{que} tan∣dem abutêre Catilina pati∣entiâ nostrâ? & Phil. 2. Qu••niam meo f••o fieri dicam P.C. & Muret. orat. Ergo hoc miseris Gallis? &c.
• d 1.628

  Jer. 23.31, 32
• e 1.629

  Confess. lib. 3. c. 11. Novem ferme anni sunt quibus ego in illo limo pro∣fundi & tene∣bris falsitatis, cum saepius surgere conarer & gravius alli∣derer volutatus sum.
• f 1.630

  Chap. 3.1, 3, 4.
• g 1.631

  Ephes. 4.14.
• h 1.632

  Matth. 7.26.
• i 1.633

  Cor. 15.58.
• k 1.634

  Chap. 1.23.
• l 1.635

  Ephes. 3.14, 16, 17, 18, 19.
• m 1.636

  Confess. l. 6. c. 1. Cum ma∣•••• indicassem non me qui∣dem j•••• esse Mani••••ae••m, sed nec Ca∣tholicum Christianum.
• n 1.637

  Media via neque amicos patit, neque ini••icos tol∣li••.
• o 1.638

  Romanos aut socios ha∣bere, aut ho∣stes oportere, mediam viam nullam esse. Liv. Dec. 4. l. 1. Macedo∣num legati Aetolis; s••••ò, ac nequi••qu••m cum Do••i∣num Roma∣num habebitis, socium Phi∣lippum quae∣retis.
• q 1.639

  ••udg. 5.23.
• r 1.640

  Matt 12.30.
• s 1.641

  Apoc. 3.16.
• u 1.642

  Plut. Apoph. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• z 1.643

  Aug. de haer. Ad quod vult Deum. 2 Kings 17. 29, 30, 33.
• a 1.644

  Ex Rainold. de Rom. Eccles. Idolatr. l. 2.
• b 1.645

  The Lord Wotton extra∣ordinary Em∣bassador, and the Lieger Sir Thomas Edmonds.
• c 1.646

  Hos. 2.16.
• d 1.647

  1. Cor. 10.7.
• e 1.648

  Exod. 32.20.27.
• * 1.649

  See Wright his motives, That Protestants have no faith, no God, no re∣ligion.

  Fisher his Treat. Out of the Romish Church no sal∣vation.

  Bellar. apol. 8. Jacobus quia Catholicus non est, Chri∣stianus non est.

  W.B. his dis∣course entitu∣led the Non entitie of Pro∣testants religi∣on.
• * 1.650

  See Hom. a∣gainst the perill of Idolatry, p. 3.
• g 1.651

  His Maje∣sties declarati∣on: We doe therefore rati∣fie and confrme the said Arti∣cles, which doe containe the doctrine of the Church of E••g∣land, requiring all our loving subjects to con∣tinue in the uniforme pro∣fession thereof, and prohibi∣ting the least difference from the said Arti∣cles.
• h 1.652

  Levit. 26.1.
• i 1.653

  Exod. 20 4.
• k 1.654

  Deut. 4.15, 16, 17.
• * 1.655

  Custodite sollicit•• ani∣mas vestras, non vidistis aliquam simi∣litudinem in die quâ Domi∣nus vobis lo∣cutus est in Horeb in me∣dio igne, ne fortè faciatis vobis sculp∣tam imagi∣nem, vel simi∣litudinem mas∣culi vel foemi∣nae.
• m 1.656

  Esay 40.18, 19, 20.
• n 1.657

  Com. in c. 20. Exod.
• o 1.658

  Lib. 8. de orig. c. 11. Ido∣lum est simu∣lachrum, quod humanâ effi∣gie est conse∣cra••um.
• p 1.659

  Rom. 1.23, 24.
• q 1.660

  Divin instit. l. 2. c. 2. Quae igitur amentia est aut ea fin∣gere quae ipsi postmodum timeant, aut timere quae finxerint? Non ipsos in∣quiunt time∣mus, sed cos ad quorum imaginem sunt facta, & quo∣rum nomini∣bus consecrata sunt: nempè, ideò timetis quod eos esse in coelo arbi∣tramini. Neque enim si dii sunt, aliter fieri potest: cur igitur ocu∣los in coelum non tollitis? cur ad parie∣tes, & ligna, & lapides potiùs quàm illò spe∣ctatis ubi eos esse creditis? Hominis ima∣go tum neces∣saria videtur cùm procul abest, superva∣••u•• futura cùm praes••o adest: Dei autem cu∣jus spiritus ac numen ubique d••••••••sum a••esse nunquam po∣••••st, semper ••••qu••mago supervacan••a est.
• r 1.661

  Orig lil 8 cont. Celsum. Simulachra Deo dicanda non sunt fabrorum opera, &c.
• s 1.662

  Minutius Felix in dial. Deus in nostro dedicandus est pectore, quod simulachrum Deo fingam, cùm fi recté existimes, sit Dei homo ipse simulachrum?
• t 1.663

  Lactant. loc. supr. cit. Simulachrum Dei non est illud quod digitis hominis é lapide aut aer•• ••l••••••e materiâ fabricatur, sed ipse homo, quoniam & sentit, & movetur, & multas magnasque actio∣ne•• habet. Recté Seneca in moral. Simulachra deorum venerantur, illis supplicant, illis per totum assident di••m, 〈◊〉〈◊〉 ••stant, illis stipem jaciunt, victimas cedunt, & cùm haec tantoperé suspiciunt, fabros qui illa fe∣ce•••• contemnunt.
• * 1.664

  About this time Doctor Carier, who came over Chaplaine with the Lord Wot∣ton, preached a scandalous Sermon in Pa∣ris at Luxen∣burg house, and not long after reconciled him∣selfe to the Ro∣mish Church, and miscarry∣ing first in his religion, & af∣ter in his hope of great prefer∣ments by the Cardinall Pe∣rons meanes, in great dis∣content ended his wretched dayes.
• b 1.665

  Nat. hist. l. 8. c. 59. Quaedam animalia in∣digenis inno∣xia, advenas interimunt; fi∣cut serpentes parvi in Ty∣rinthe, item in Syria an∣gues, circa Euphratis ri∣pas, Syros non attingunt, aut si momorde∣rint, non sen∣tiuntur male∣ficia, aliis cu∣jusque gentis infesti avidè & cum cruciatu exammantes.
• c 1.666

  Apoc. 14.9.
• d 1.667

  Psal. 115.8.
• e 1.668

  Hosea 4.12. My people aske counsel at their stocks, & their staffe teacheth them: for the spirit of whore∣dome hath cau∣sed them to erre, and they have gone a whoring from under their God.
• f 1.669

  Deut. 6.4.
• g 1.670

  Psal. 18.31.
• h 1.671

  Hosea 13.4.
• i 1.672

  Mal. 2.10.
• k 1.673

  Ephes. 4.5, 6. 1 Tim. 2.5.
• l 1.674

  John 17.3.
• m 1.675

  Gen. 1.1.
• n 1.676

  Gen. 19.24.
• o 1.677

  Psal. 110.1.
• * 1.678

  Sol quasi so∣lus.
• p 1.679

  Bod. de rep. l. 2. c. 20. De vnius domina∣tu.
• q 1.680

  Lact. divin. institut. l. 1. c. 5 Adeo in unitatem uni∣versa natura consentit.
• r 1.681

  De Ira Dei, cap. 11. Non possunt in hoc mundo multi esse rectores, nec in una do∣mo multi Do∣mini, nec in una nave multi gubernatores, nec in uno regno multi reges, nec in uno mundo multi soles.
• s 1.682

  Esay 46.9.
• t 1.683

  John 17.3.
• u 1.684

  1 Chron. 17.20.
• * 1.685

  1 Cor. 8.6.
• x 1.686

  Ephes. 4.5.
• y 1.687

  Acts 4.12.
• z 1.688

  1 Cor. 1.12, 13.
• * 1.689

  Decad. 1. l. 1. Conserus ma∣nibus cum non motus tantum corporum agi∣tatioque an∣ceps telorum armorumque, sed vulnera quoque & san∣guis spectaculo essent duo Ro∣mani, super a∣lium alius vul∣nerati, tribus Albanis expi∣rantes corrue∣runt, ad quorū casum cum conclamasset gaudio Alba∣nus exercitus, Romanas legi∣ones jam spes tota nondum tamen cura deseruerat, ex∣animes vitae unius quem tres Curiatii circumstete∣rant. Forte is integer fuit, ut universis solus nequaquam par sic adversus singulos ferox, ergo ut segregaret pugnam eorum capessit fugam, ratus secuturos ut quemque vulnere affectum corpus sineret jam aliquantum spatri ex eo loco ubi pugnatum est anfugerat, cum respiciens videt magnis intervallis sequentes unum haud procul ab sese abesse in cum magno impetu rediit. Et dum Albanus exercitus inclamat Curiatiis ut opem ferant fratri, jam Horatius coeso hoste victor secundam pugnam petebat tum clamore qualis ex inspirato faventium solet Romani adjuvant militem suum, & ille defungi proelio festinat prius, itaque quam alter qui nec procul aberat conse∣qui posset, & alterum Curiatium confixit, jamque equato marte singuli supererant: sed nec spe, nec viribus pares male sustinenti arma gladium supernè jugulo defigit, jacentem spoliat.
• * 1.690

  Cic. de arusp. resp. Faciles sunt deorum irae; nostrae sunt inter nos irae, discordiae∣que placandae.
• a 1.691

  Plin. ••at. hist. l. 21. c 4 Rosa siccis quàm humidis odo∣ratior, omni recisione atque ustione profi∣cit, translatio∣ne quoque o∣cyssimè.
• b 1.692

  Luk. 23.42.
• c 1.693

  Psa. 106.4, 5.
• d 1.694

  Rom. 12.19. Heb. 10.30.
• e 1.695

  Plut. in vit. Brut.
• f 1.696

  Psal. 35.1.
• g 1.697

  Rev. 6.10.
• h 1.698

  Psal. 10.7.
• i 1.699

  Psal. 109.17.
• k 1.700

  Mat. 5.44.
• l 1.701

  Rom. 12.14.
• m 1.702

  Rom. 3.13, 14.
• n 1.703

  Psal. 69.25. Acts 1.20.
• o 1.704

  Act 8.2, 20.
• p 1.705

  Act. 23.3.
• q 1.706

  2 Cor. 10.8.
• r 1.707

  Gen. 25.30, 31, 32, 33.
• s 1.708

  Jer. 49.7, 8, 9, 10, 11, 12.
• t 1.709

  Obad. ver. 10, 11, 12, 13, 14, 15, 16.
• u 1.710

  Apoc. 17.15.
• * 1.711

  Apoc. 17.18.
• x 1.712

  Aug. l. 18. de civit. Dei, c. 20. Rom•• altera Baby∣lon, & prioris filia. Ibid. Vives in comment. Hie∣ronym. epist. ad Marcellam. Non aliam existimat describi à Johanne in Apocalypsi Babylonem, quàm urbem Romam.
• y 1.713

  Iren. l. 5. adv. haer c. 30.
• z 1.714

  Tertul. de resurrect.
• * 1.715

  Ep. ad Algas.
• a 1.716

  Ep. ad Thes. Vacantem Im∣perii principa∣tum invadet.
• b 1.717

  Greg. ep. l. 4. Sacerdotum ei paratur exerci∣tus.
• c 1.718

  P. Mouline contr. Coeffet. part. 3. Accom∣prirement des prophecies.
• d 1.719

  Catalog. test. verit.
• e 1.720

  Apoc. 18.11.
• f 1.721

  Apoc. 17.13, 16.
• g 1.722

  Gen. 27.41.
• h 1.723

  Psal. 16.2.
• i 1.724

  Mat. 25.40. Verely, verely, I say unto you, inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto mee.
• k 1.725

  Heb. 13.16.