LXXX sermons preached at the parish-church of St. Mary Magdalene Milk-street, London whereof nine of them not till now published / by the late eminent and learned divine Anthony Farindon ... ; in two volumes, with a large table to both.

The Seventh SERMON. (Book 7)

GAL. IV. 29.

But as then he that was born after the flesh persecuted him that was born after the spirit, even so is it now.

IN these words the Apostle doth present to our eye the true face of the Church in an Allegory of Sarah and Hagar, of Ismael and Isaac, of mount Sinai and mount Sion:* 1.1 Which things are an allegory. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It speaketh one thing, and meaneth another, and carrieth wrapt up in it a more excellent sense then the words at first hearing do promise. Take the full scheme and delineation in brief. 1. Here is Sarah and Hagar that is, Servitude and Freedom. 2. Here are two Cities; Jerusalem that now is, the Synagogue of the Jews, and that Jerusalem which is above, the Vision of peace, and mother of all the faithful. For by the new Covenant we are made children unto God. 3. Here is the Law promulged and thundred out on mount Sinai; and the Gospel, the Covenant of Grace, which God published, not from the mount, but from heaven it self, by the voice of his Son. In all you see a fair correspondence and agreement between the type and the thing, but so that Jerusalem our Mother is still the highest, the Gospel glorious with the liberty it brought, and the Law putting on a yoke, breathing nothing but servitude and fear; Isaac an heir, and Ismael thrust out, the Christian more honorable then the Jew.

The curtain is now drawn, and we may enter in even within the veil, and take that sense which the Apostle himself hath drawn out so plainly to us. And indeed it is a good and pleasing sight to see our priviledge and priority in any figure, to find out our inheritance in such an Heir, our liberty and freedom though in a Woman. Who would not lay claim to so much peace and so much liberty? Who would not challenge kin∣dred of Isaac, and a Burgessship in Jerusalem? It is true, every Christian may: But that we mistake not, and think all is peace and liberty, that we boast not against the branches that are cut off,* 1.2 Paul bringeth in a corre∣ctive to check and keep down all swelling and lifting up of our selves, the adversative particle S E D; But as then, so now. We are indeed of Sarah the free woman, we are children of the promise, we are from Jerusalem which is from above; But, if we will inherit with Isaac, we must be per∣s cuted with Isaac; if we will be of the covenant of Grace, we must take up the Cross;* 1.3 if we look for a City whose maker and founder is God, we must walk to it in our blood. In other things we rise above the Type, but here we fall, and our condition is the same: But as then he that was born after the flesh persecuted him that was born after the spirit, even so it is now.

The veil is drawn, and you may behold presented to your view and consideration a double parallel: 1. Of the times, But as then, so now:

2. Of the occurrences, the Acts and Monuments of these times, divided be∣tween two, the Agent and the Patient, those that are born after the flesh persecuting, and those that are born after the spirit suffering persecution. The Then was not long; it began and ended in a scoff: For Sarah saw Ishmael mocking of Isaac, Gen. 21.9. and yet this Scoff began those four hundred years of persecution foretold by God Gen. 15.13. and is drawn down by our Apostle to the times of grace. But the Now is of larger extent, and reacheth even to the end of the world, from the Angels Antheme to the last Trump, when Christ shall resign all power into his Fathers hand. But because we cannot well take a full view of them both, and the Church of Christ is one and the same from the first just man Abel to the last man that shall stand upon the earth, though diffe∣rent in outward administration,* 1.4 as Tertullian speaketh upon another oc∣casion, Nunquam ipsa, semper alia, etsi semper ipsa, quando alia, because re∣ceiving degrees of perfection, yet alwayes one and the same, when in some respects it appeared not the same; we will therefore draw both times together, both the Then and the Now, the time under the Law and the time under the Gospel, within the compass of this one position and doctrine, That though the priviledge and prerogative (I may say, Roy∣alties) of the Church be many, yet was she never exempted from persecu∣tion, but rather had it intailed on her as an inheritance. And when we shall have made this good, 1. from the consideration of the Quality of the persons here upon the stage, the one persecuting, the other suffering; the one born after the flesh, the other after the spirit: 2. from the Nature and Constitution of the Church, which in this world is ever Militant: 3. From the Providence and Wisdom of God, who put this enmity be∣tween these two seeds, between those that are born after the flesh, and those that are born after the spirit; When, I say, we have passed over these, we will in the last place draw it down to our selves, look back upon Perse∣cution brandishing its terrors upon them both, and so learn to take up and manage the weapons of our warfare, and prepare our selves against the day of trial.

That no priviledge of the Church can exempt her from persecution, we may read first in the Persons themselves; the one born after the flesh, the other born after the spirit. The reason is hid, but visible enough, in their very attributes. For as flesh lusteth against the Spirit,* 1.5 and these two are con∣trary, that is, are carried by the sway of their very natures to contrary things; so the children of the one and of the other are contrary. Of the first our Apostle will tell us that they killed the Lord Jesus and their own Prophets, and persecuted Christians: And the reason followeth,* 1.6 which indeed is against all reason, but was the best motive they had, for as they hated God, so were they contrary to all men, looking with an evil eye upon the graces of God in others, and whatsoever savoured of the Spirit. Like Hannibal in the story, they can part with any thing but War and Contention; they can be without their native Country, but not without an enemy: And the reason is plain,* 1.7 For that which is born of the flesh, is flesh, that is, hath all the qualities and malignity of flesh, is full of the works of the flesh, which are the very principles of conten∣tion and persecution. From whence are wars and tumults?* 1.8 saith S. James, Are they not from those lusts which fight in the members? From En∣vy and Malice, from Covetousness and Ambition. These are the works of the Flesh, and are raised from the Flesh as one creature is from ano∣ther of the same kind, or rather as a Serpent is out of carrion, or a Sca∣rabee out of dung. These, if they cannot find occasion of doing evil, will work and force it out of Good it self. So Cain, the first disciple of

the Devil,* 1.9 as S Basile calleth him, slew his brother for no other reason but this, because his works were evil, and his brothers good. For he was, saith the Text, of that wicked one (for to be born of the flesh and to be born of the Devil, are one and the same thing) from the father of Envy; though not, as the Rabbines phansied, born of the very filth and seed which the Ser∣pent conveyed into Eve. If there were no evil men, there could be no persecution. For I cannot see how it is possible for good men to perse∣cute one another. It is more probable that Satan should rise up against Satan, and one devil cast out another. Evil men may rage against evil men: A covetous man may rob and spoil a covetous man, and a proud man may swell against a proud man, and an ambitious man lay hold on him that is climbing, and pull him back into the dust. For that which made them brethren in evil may make them enemies. Herode and Pi∣late may fall out, and then be reconciled, and joyn their forces as one man against Christ, and then fall asunder and be at distance again. The wicked may gather together, and with one heart and with one soul pur∣sue the innocent, and hold out their swords together, and joyn their forces to rob and spoil them; and then, when they are to divide the spoil, turn the points of their swords at one anothers breasts. For they cannot make way to the end of their hopes but by striking down them that seem to stand in their way. They cannot be rich but by making others poor, they cannot be at liberty but by binding others, they can∣not soar to their desires height but by laying others on the ground, they cannot live at ease unless they see others in their grave; which are the several kinds of Persecution, as it it were the stings of that Scorpion. These are the onely Incendiaries in Church or Common-wealth, the great troublers of the peace of Israel. These destroy the walls and break down the towers of a City; these rend the Veil, nay, dig up the very foundation of the Temple. The Spirit is named, but from the Flesh is the persecution.* 1.10 For what did the Husbandmen set upon the Lord of the vineyard but to gain the inheritance? What set the whole city of Ephesus in an uproar but Demetrius his Rhetorick,* 1.11 the brutish but strong perswasions of the flesh? From this craft have we this gain. Though the Truth and Religion be held up and shewed openly for a pretense, yet en∣vy and Malice, Covetousness and Ambition, envenom the heart and strengthen the hands of all the enemies of the Church; these whet the sword, these make the furnace of Persecution seven times hotter then it would be. The flesh is the treasury from whence these winds blow that rage and beat down all before them. Thus it is with every one that is born of the flesh; he is ever in labour with mischief, ever teeming and tra∣velling with persecution, and wanteth nothing but Occasion, as a Midwife, to bring it forth.

Now, as we have beheld one person in this Tragedy, and the chiefest actour, so let us look upon the other, the Patient, born after the spirit. And behold a Lamb: for the Spirit, who came down like a Dove, be∣getteth no Tigers or Lions! Behold a Man, a Worm, and no Man, virum perpissitium,* 1.12 as Seneca calleth Socrates, a man of sufferance, deaf (or if not, yet) dumb to all reproches, and, when injuries are loudest, as silent as the Grave, kissing the hand that striketh him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, spiritualized in matter, as Nazianzene, candidatum crucis, as Tertullian saith, one that is so fitted and prepared for the Cross that he looketh upon it as upon a pre∣ferment: Poor Lamb! he cannot bite and devour, he cannot scatter the counsels of the crafty, he cannot bind the hands of the mighty: Ignorant and foolish,* 1.13 as David speaketh, as a beast in this world; a man in nothing but in Christ Jesus; being elemented and made up of Love, Peace, Long-suffering,

Gentleness, Meekness, the principles of the Spirit;* 1.14 having no se∣curity, no policy, no eloquence, no strength, but that which lieth in his innocency and truth, which he carrieth about as a cure, but it is lookt up∣on as a persecution by those who will not be healed. Why hast thou set me up as a mark? saith Job. Why, every one that is born of the spirit is set up as a mark. S. Paul calleth it a spectacle.* 1.15 He that is born of the spirit is no sooner thus born but he cometh forth a contentious man,* 1.16 that striveth with the whole earth. The Spirit cannot breathe and work in him but it shaketh every corner of the earth, every thing that is from the earth earthy. It striveth to pull the Wanton from the harlots lips, and to level the Ambitious with those who are of low degree; it beateth the Covetous from his Mammon, it wresteth the sword out of the hand of the Revenger, it striketh out the teeth of the Oppressour;* 1.17 it marketh the Schismatick, and avoideth him, it anathematizeth the Heretick.* 1.18 It is that Angel which standeth in our way when we are running greedily for a re∣ward. It is that Prophet that forewarneth us,* 1.19 * 1.20 that Hand on the wall that writeth against us, that Cock that calleth us to repentance,* 1.21 that Trump that summoneth us to judgement. Well said Martine Luther, Nihil scandalo∣sius veritate, There is not a more offensive thing in the world then that spirit of Truth which begetteth and constituteth a Christian. It much resembleth the Load stone, qui trahit simul & avertit, is at once both at∣tractive and averse, at one part draweth the Iron, at the other loatheth it. The Truth knitteth all good men, all that 〈◊〉〈◊〉 born of the spirit, in a bond of peace, but withdraweth it self, and will not joyn with the evil, with those who are born after the flesh, and so maketh them enemies. And therefore I may add to Luther, Nihil periculosius veritate, There is not a more dangerous thing in the world, in respect of the world, then the Truth. For as the Truth (as it was said of Noah, Heb. 11.7) condem∣neth the world, that is, convinceth it of infidelity, and so leaveth it open to the sentence of condemnation, so doth the world also condemn the Truth; 1. By reproching it: Ecquis Christus cum sua fabula? said the Heathen; What ado here is with Christ and his Legend? And so saith eve∣ry Atheist in his heart, every one that is born after the flesh. 2. By selling it; as the Wanton doth, for a smile; the Covetous, for bread,* 1.22 for that which is not bread, the Ambitious, for a breath, a sound, a thought; the Superstitious, for a picture, an idole, which is nothing. 3.* 1.23 By violence against the friends and lovers of Truth, that they may drive it out of the world, by commanding and charging them to speak no more in that name,* 1.24 by persecuting them, as Ishmael did Isaac, with ascoff: For this is all we read Sarah saw Ishmael mocking And this scoff, this derision,* 1.25 whatsoe∣ver it was, S. Paul calleth persecution. And this is the Devils Method, to make a scoff the prologue to a Tragedy, to usher in Persecution with a Jeer; first put Christians in the skins of beasts, and then bait them to death with dogs; first disgrace them, and then ad Leones, Away with them to the Lions; first call the orthodox Bishops traditores, and then beat them down at the very Altar; first make them vile, and then no∣thing. The Psalmist fully expresseth it, Swords are in their lips.* 1.26 For every word these scoffers speak eateth flesh. It is a mock now, it will be a blow, it will be a wound. It beginneth in a libell, it endeth in Rise, kill, and eat. The first letter, the Alpha, is a mock; the last, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is desolation. Thus the son of the free woman, he that is born after the spirit, is ever the patient; and the son of the bond-woman, he that is born after the flesh, layeth on sure strokes. Ʋnus venter, sed non unus animus, saith Augustine; As the twins strove in the womb of Rebekah, so these two the Good and the Evil, strive in the World; the one by silence, the

other by noise, the one by being what he is, the other by being angry that he is so; the one by his life, the other by his sword. Art thou born of the Spirit,* 1.27 a true member of Christ? Then prepare thy self for temptation as the son of Sirach speaketh. For when thou hast put on these graces that make thee one, thou hast with them put on also a crown of thornes. If thou be an Isaac, thou shalt find an Ishmael.

Thus by looking on the Persons in the Text you may plainly see the face and condition of the Church, and that no priviledge she hath can exempt her from persecution. This will yet more plainly appear from the very Nature and Constitution of the Church, which is best seen in her blood, when she is Militant: Which is more full and expressive then any other representation or title that she hath. The Church of Christ and the Kingdomes of the earth are not of the same making and constitution, have not the same soul and spirit to animate them. These may seem to be built upon Air; they are so soon thrown down: That is raised upon a holy Hill. These have a weak and frail hand to set them up, and as weak a hand may cast them down: That is the work of Omnipotency, which fenceth it about, and secureth it from Death and Hell. These depend upon the Opinions, upon the Affections, upon the Lusts of men, which change oftner then the wind; upon the breath of that monster the Multitude, which is any thing, and which is nothing, which is it knoweth not what, and never agreeth with it self, is never one but in a tempest, in tumult and sedition; That is founded upon the eternal Decree and Will of God, and upon Immutability it self, and shall stand fast for ever. These, when they are in their height and glory, are under uncertainty and chance; The Church under the wing and shadow of that Providence which can neither erre nor miscarry, but worketh mightily and irresisti∣bly to its end. His evertendis una dies, hora, momentum sufficit; These are long a raysing, and are blown down in a moment: But the Church is as everlasting as his love that built it. In a word, these are worn out by Time; The Church is but melted and purged in it, and shall then be most glorious when Time shall be no more. I know well, Persecuti∣on appeareth to us as a Fury sent from hell; and every hair, every threat, is a snake that hisseth at us; but it is our Sensuality and Cowardise that whippeth us: Yet the common consent of all men hath given her a fairer shape; and they that run from her do prefer the suffering part: And as our Saviour said,* 1.28 It is more blessed to give then to receive, so is it vox populi, the voice of the People, though they practice it not, It is better to suffer then to oppress. Even they who have the sword in their hand, and breath nothing but terrour and death, will rage yet more if you say they perse∣cute you, and either magnifie their cruelty with the name of Justice, or else seek to perswade the world that they, and they alone, suffer persecu∣tion. Every man flieth persecution, and every man is willing to own it. The Arians complained of the cruelty of the Orthodox, and the Orthodox of the fury of the Arians.* 1.29 Vos dicitis pati persecutionem, saith Augustine to the Manichees; You say you suffer; but our houses are laid wast by you. You say you suffer; but your armed men put out our eyes. You say you suffer; but we fall by the sword. What you do to us, you will not impute to your selves; but what you do to your selves, you impute to us. Thus it was then. And how do we look back upon the Marian daies, as if the bottomless pit did never smoke but then? And are not they of the Romish party as loud in their complaints, as if the Devil were never let loose till now? We bring forth our Martyrs with a faggot on their shoulder, and they theirs with a Tiburn-tippet (as Father Latimer calleth it) and both glory in Persecu∣tion. We see then every party claimeth a title to Persecution, and

counteth it honour to be placed in the number of those that suffer. And indeed Persecution is the honour, the prosperity, the flourishing conditi∣on of the Church: for it maketh h••r indeed visible. Nazianzene, I re∣member, calleth it, the Sacrament and mystery of blood; a visible sign of invisible grace, where one thing is seen, and another thing done; where the Christian suffereth and rejoyceth; is cast down, and promoted; fal∣leth by the sword, to rise to eternity: where Glory lieth hid in Disgrace, Advantage in Loss, and Life in Death: a Church shining in the midst of all the blackness and darkness and terrours of the world.* 1.30 Floridi Martyres they are called by S. Cyprian.

But this you may say is true if we take the Church as Invisible, made up of Sheep onely, as Collection of Saints. To speak truly, Charity buildeth up no other Church: For all she beholdeth are either so, or in a possibility of having that honour, though the eye of Faith can see but a small number to make up that body. But take the Church under what notion you please, yet it will be easie to observe that Persecution may enlarge her territories, increase her number, and make her more visible then she was when the weather was fair, and no cloud or darkness hung over her; that when her branches were lopt off, she spread the more; that when her members were dispersed, there were more gathered to her; that when they were driven about the world, they carried that sweet-smelling savour about them which dtew in multitudes to follow them; that in their flight they begat many children unto Christ.* 1.31 Cru∣delitas vestra illecebra est sectae, saith Tertullian.

In the last place, As it was then, so it is now. S. Paul doth not say, It may be so, or, It is by chance, but so it is, by the Providence of God,* 1.32 which is seen in the well ordering and bringing of every motion and action of man to a right end, which commonly runneth in a contrary course to that which Flesh and Blood, humane Infirmity, would find out. Eternity and Mortality, Majesty and Dust and Ashes, Wisdome and Ig∣norance steer not the same course, nor are they bound to the same point. My wayes are not your wayes, nor my thoughts yours,* 1.33 saith God by his Pro∣phet to a foolish Nation who in extremity of folly would be wiser then God. Mine are not as yours, not such uncertain, such vain, such con∣tradictory and deceitful thoughts, but as far removed from yours as hea∣ven is from the earth. God hideth himself under a veil,* 1.34 and is merciful when he seemeth angry; and just, when in outward appearance he fa∣voureth oppression; he shadoweth us under his wings, when we think he thundreth against us, and raiseth his Church as high as heaven when we tremble and imagin he hath opened the gates of hell to devour her. Were Flesh and Blood to build a Church, we should draw our lines out in a pleasant place. It should not be a House subject to weather, but some house of pleasure, a Seraglio, not in Egypt or Babylon, but in the Fortunate Islands, or in Paradise: Our Lily should be set far enough from the Thorns. We would go to Heaven without any Ifs or Ands, without any Buts or difficulties. We would be eased, but not weary; be saved, but not believe; or believe, but not suffer:* 1.35 We would enter into Gods Kingdome, but not with tribulation; that is, we would have God neither provident, nor just, nor wise, that is (which is a sad inter∣pretation) we would have no God at all.

But Gods method is best:* 1.36 And that which we call Persecution is his art, his way of making of Saints. De perverso auxiliatur: He raiseth us by those evils we labour under. As in his manifold wisdome he redeem∣ed mankind, so the manner and method of working out our salvation is from the same Wisdome and Providence: which as it set an Oportet up∣on

Christ to suffer for us, so it set an Oportet upon the Church to have a fellowship in his sufferings:* 1.37 We must through many afflictions be consecra∣ted, be made perfect, and so enter into the Kingdome of God. We must first be made more spiritual by the contradiction of those who are born af∣ter the flesh, more Isaacs then before for the many Ishmaels. So Perfecti∣on is not onely agreeable to the wisdome of God, but convenient to the weakness of Man. God will not save us, we cannot be saved any other way:* 1.38 Oportet, we must go this way. Nay, Datum est; It is a gift; It is given not onely to believe, but to suffer: a gift for which heaven it self is given.* 1.39 And it is a Beatitude, Blessed poverty, blessed mourning, blessed per∣secution. Blessedness is set upon these as a Crown, or as ••ich embroy∣derie, upon sackcloth, or some courser stuff. Thus you see the Church is not, cannot be, exempt from Persecution, if either we consider the Quality of the Persons themselves, or the Nature and Constitution of the Church, or the Providence and Wisdome and Mercy of God. As it was then, so is it now. In Abraham's family Ishmael mocketh and persecuteth Isaac; In the world the Synagogue persecuteth the Church, and in the Church one Christian persecuteth another. It was so, it is so, and it will be so to the end of the world.

Let us now look back upon this dreadful but blessed sight, and see what advantage we can work, what light we can strike out of this cloud of blood to direct and strengthen us in this our warfare,* 1.40 that we may be faithful unto death,* 1.41 and so receive the crown of life. And first, let us not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as S. Peter speaketh, think it strange, or be amazed at the fiery trial; not be dismayed when we see that befall the Church which befalleth all the Kingdoms and Common-wealths in the world, when we see the face of the Church gather blackness, and not shine in that beauty, in which formerly we beheld her. For what strange thing is it that Ishmael should mock Isaac? The Church so far as she is visible, in respect of her visibility and outward form, is as subject to change as any other thing that is seen, as those things which we use to say are but the balls of Fortune to play with. For those things of the Church which are seen are but temporal;* 1.42 those which are eternal are not seen.* 1.43 The fashion of this world passeth away, saith S. Paul; and so doth the fashion of the Church. And when the scene is changed, it cometh forth with another face, and speaketh now like a servant who spake before like a Queen. In brief, the Church turned about on the wheel of change, is subject to the same storms, to the same injuries, to the same craft and violence, which the Philosopher saith, make that alteration in States, change them not into those which may bear some faint resemblance of them, but into that which is most unlike and contrary to them, setteth up that in their place, leaving them lost, and labouring under the expectation of another change. Thus it is, and ever was, and ever shall be with the Church in re∣spect of outward profession,* 1.44 which is the face of the Church, nor hath the Seed of the woman so bruised the Serpents head, but that he still biteth at the heel.* 1.45 Behold the children of Israel in the wilderness, sometimes, in straits, anon in larger wayes; sometimes fighting, sometimes resting, as at mount Sinai; sometimes going forward, and sometimes turning back∣ward; sometimes on the mountains, and sometimes in the vallies; some∣times in places of sweetness; as Mithkah, and sometimes in places of bitterness, as Marah. Behold them in a more settled condition, when their Church had Kings for her nursing-fathers; how did Idolatry fol∣low Religion at the heel, and supplant it? And of all their Kings how few of them were not Idolaters? How many professours were there, when Elijah the great Prophet could see but one? And how can that have al∣wayes

the same countenance which is under the powers and wills of mor∣tal men, which change so oft, sometimes in the same man, but are never long the same in many, amongst whom one is so unlike the other that he will not suffer that to stand long which a former hand hath set up, but will model the Church as he please, and of those who look upon it with an eye of distast will leave so few, and under such a cloud, that they shall be scarce visible? Not to speak of former times, of those seven golden Candelsticks which are now removed out of their place,* 1.46 nor of those many alterations in after-ages, but to come home to our selves; Our Reformed Religion cannot boast of many more years then make up the age of a Man. That six years light of the Gospel in the dayes of Edward the Saint was soon overspread and darkned with a cloud of blood in Queen Maries reign. Since when we have been willing to be∣lieve (for we made our boast of it) that it shined out in beauty to these present times, which have thought fit to reform the Reformation it self. And now for the glory of it, for its Order and Discipline, which is the face of it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; where is it to be seen? We may say of it, as Job doth of frail Man, It dieth, it wasteth, it giveth up the ghost,* 1.47 and where is it? Talk what we will of Perpetuity, of Visibility, of outward Pro∣fession, quod cuiquam accidere potest, cuivis potest; What we have seen done to one Church, may certainly be done to another, may be done to all. What was done in Asia may be done in Europe, and if the Candle∣stick be removed out of one, it may be removed out of any place. Nor is that Church which calleth her self the Mother and Queen of the rest secure from violence, but may be driven from her seat and pomp, though she be bold to tell the world that the gates of Hell shall not prevail against her. Religion, it is true, is as mount Sion, which cannot be moved,* 1.48 but standeth fast for ever. No sword, no power can divide me from it, nor force it out of my embraces. It hath its protection, its salvam gardiam, from Omnipotency. But the outward profession of it, the form and manner in which we profess it, in a word, that face of the Church which is visible, is as subject to change as all those things are which are under the Moon. All I shall say is, Wonder not at it: for the Church of Christ is still the same, the same in her nakedness and poverty that she was in her cloth of wrought gold and all her embroyderie. Marvel not then: for such Admiration is the child of Ignorance, an exhalation from the Flesh, and hath more in it of Ishmael then of Isaac.

And that we may not marvel, let us in the next place have a right judgement in all things, and not set up the Church in our phansy, and shape her out by the state and pomp of this world,* 1.49 but be transformed by the renewing of our minds. We must not make the world the Idea and platform of a Church. Monarchy is the best form of government, saith the Philosopher; and therefore, say they at Rome, the fittest for the Church. Judges are set up to determin controversies in the Common∣wealth; and by this pattern they erect a Tribunal for a Judge in matters of faith. Temporall Felicity and Peace is the desire of the whole earth; hence they have made it a note and mark of the Church of Christ; like the wanton Painter in Pliny, who drew the Picture of a Goddess in the shape and likeness of his Paramour, and thought that was best and fittest which he best liked. From hence it is, from our too much fami∣liarity with the World, from our daily parleys with Vanity, from our wanton Hospitality and free reception of it into our thoughts, and the delight we take in such a guest, that we are deceived, and lose all the strength of our judgment, and are not able to distinguish between Hea∣ven and Earth, and discern that one differeth from the other in glory.

And being thus blinded, having this veil drawn before our face, we are very apt to take the Church and the World to be alike, miscere Deum & seculum, to mingle God and the World together, and place our selves betwixt them, and so make Vanity it self our companion in our way to happiness. Therefore let us cast down these bubbles of air blown up by the Flesh, and in time of peace prepare for war, behold the glittering of the Sword and all its terrour, and then by the wisdom which the Spi∣rit teacheth, arm our selves against it, every man saying within himself, This can but kill the body, which is every day in killing it self; living, and dying, building up it self, which is next to ruine: but if I faint, I lose my soul, which God breathed into me, and then made as immortal as himself; and whilest I fly from the edge of the sword, my backsliding carrieth me into the pit of destruction.* 1.50 Thus by familiar conversing with the blow before it fall, by setting Life against Death, and Eternity against a Moment, we may blunt its edge, and so conquer before we fight. This is our military Discipline, this is our Spiritual exercise, our Martyrdome before Martyrdome. This bindeth the sacrifice with cords to the horns of the altar, and maketh it ready to be offered up. This prepareth us for war, that we may have peace; peace, before we fight (whilest we rest on the authority and command of our Emperour, and on his strength; for we may do all things in Christ that strengthneth us and then peace, everlasting peace, the reward and crown of victory. Every day to a Christian Souldier is dies praeliaris, a day of battell, in vvhich he maketh some assault or other, and gaineth advantage on the adver∣sary. For however the day may be fair, and no cloud appear, yet the sentence is gone out,* 1.51 All that will live godly in Christ Jesus shall suffer per∣secution. What, shall all be torn on the rack, or bruised on the wheel? Shall all be sacrificed? shall all be Martyrs? Yes, all shall be Martyrs, though many of them lose not a drop of bloud. Habet & pax suos Mar∣tyres; There is a kind of Martyrdome in peace. For he that thus pre∣pareth and fitteth himself, he that by an assiduous mortifying of himself (vvhich indeed is in some degree to deify himself) buildeth up in himself this firm resolution to leave all, to suffer all for the name of Christ and the Gospel, he suffereth before he suffereth, he suffereth though he never suffereth, there wanting nothing to complete it but an Ishmael, but the Tyrant and the Executioner. He cannot but be willing to leave the world who is gone out of it already.* 1.52 Be ye therefore ready; for in an hour when you think not, the Son of man, the Captain of your salvation, may come,* 1.53 and put you into the lists. Though the trumpet sound not to battell, yet is it not peace. And if you ask me how you shall make ready and address your selves, what preparation is required, I may say, It is no more then this, To love the truth which you profess, to make it your guide, your counsellour, your oracle, whilest the light shineth upon your head; when that saith, Go, to go; and when it saith, Do this, to do it;* 1.54 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to exercise your souls unto godliness, and so in∣corporate it,* 1.55 as it were, and make it consubstantiall vvith them, and leave imprinted therein an indeleble character thereof. For if you thus display and manifest it in every action of your life, if you thus fasten it to your soul, and make it a part of it in time of peace, you vvill not then part with it at a blast, at the mock of an Ishmael, or the breath of a Ty∣rant, vvhich is but in his nostrills; you vvill not forsake it in time of temptation. Love, if it be true, is mighty in operation, stronger then Death it self, and vvill meet and cope vvith him, though he cometh to∣wards us on his pale horse, vvith all his pomp and terrour. Love, saith a devout Writer, is a Philosopher, and can discover the nature and qualities,

the malignity and weakness of those evils which are set up to shake our constan∣cy, and strike us from that rock on which we are founded. Who is a God like unto our God? saith David. What can be like to that we love? what can be equal to it? If our hearts be set on the Truth, to it the whole World is not worth a thought,* 1.56 nor can that shop of vanities shew forth any thing that can shake a soul, or make the passions turbulent and unruly, that can draw a tear, or force a smile, that can deject the soul with sor∣row, or make it mad with joy, that can raise an Anger, or strike a Fear, or set a Desire on the wing: Every object is dull and dead, and hath no∣thing of temptation in it. For to love the Truth is all in all, and it be∣speaketh the World as S. Paul did the Grave, Where is thy victory?* 1.57 Nor height, nor depth can separate us from that we love. Love is a Sophister, able to answer every argument, wave every subtilty, and defeat the De∣vils 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his wiles and crafty enterprizes. Nay, Love is a Magician, and can conjure down all the terrours and noyse of Persecution, which are those evil Spirits that amaze and cow us. Love can rowse and quick∣en our drooping and fainting spirits,* 1.58 and strengthen the most feeble knees and the hands that hang down. If we love the Truth, if Truth be the an∣tecedent, the consequent is most natural and necessary, and it cannot but follow, That therefore we will, when there is reason, lay down our lives for it. For again, what is said of Faith, is true of Love; It purifieth the conscience: and when that is clean and pure, the soul is in perfect health, chearful and active, full of courage either to do or suffer, ready for that disgrace which bringeth honour, for that smart which begetteth joy, for that wound which shall heal, for that death which is a gate open∣ed to eternity, ready to go out and joyn with that peace which a good conscience (which is her Angelus custos, her Angel to keep her in all her wayes) hath sealed and assured unto her. A good conscience is the foun∣dation of that bliss which the noble army of Martyrs now enjoy. But if in our whole course we have not hearkened to her voice when she bid us do this, but have done the contrary, if in our ruff and jollity we have thus slghted and baffled her, it is not probable that we shall suffer for her sake, but we shall willingly, nay, hastily, throw her off and renounce her, when to part with her is to escape the evil that we most fear, and a∣void the blow that is coming towards us. We shall soon let go that which we hold but for fashions sake, which we fight against while we de∣fend it, and which we tread under foot even then when we exalt it; which hath no more credit with us then what our parents, our education, the voice of the people, and the multitude of professours have even for∣ced upon us? If the Truth have no more power over us, if we have no more love for the Truth but this which hath nothing but the name of Love, and is indeed the contrary; if we bless it with our tongue, and fight against it with our lusts; if at once we embrace and stifle it; then we are Ishmaels, and not Isaacs. And can an Ishmael in the twinkling of an eye be made an Isaac? I will not say it is impossible; but it carrieth but little shew of probability: and if it be ever done, it is not to be brought in censum ordinariorum, it falleth not out in the ordinary course that is set, but is to be looked upon as a miracle, which is not wrought e∣very day, but at certain times, and upon some important occasion, and to some especial end. For it is very rare and unusual that Conscience should be quiet and silent so long, and then on the sudden be as the mighty voice of God; that it should lie hid so long, and then come forth and work a miracle. Keep faith, saith S. Paul, and a good conscience,* 1.59 which some ha∣ving put away, concerning faith have made ship-wrack. Faith will be lost in the wayes and floods of this present world, if a good Conscience be

not kept. If then thou wilt stand up against Ishmael, be sure to be an Isaac, a child of promise and an heir to the faith of Abraham. If thou wilt be secure from the flesh be renewed in the spirit. If thou wilt be fit to take up the cross first crucifie thy self, thy lusts and affe∣ctions. This is all the preparation that is required, which every one that is born after the spirit doth make. And there needeeh no more: For he that is thus fitted to follow Christ in the regeneration against the Ishmaelites of this world, is well qualified, and will not be afraid, to meet him in the clouds and in the air, when he shall come in terrour to judge both the quick and the dead.

And now to conclude; What saith the Scripture? Cast out the bond wo∣man and her son:* 1.60 for the son of the bond woman shall not inherit with the son of the free-woman. It is true, Ishmael was cast out into the wilderness of Beersheba:* 1.61 And the Jew is cast out, ejectus, saith Tertullian, coeli & soli extorris, cast out of Jerusalem, scattered and dispersed over the face of the earth, and made a proverb of obstinate Impietiy; so that when we call a man a Jew, putamus sufficere convitium, we think we have railed loud enough. But now how shall the Church cast out those of her own bowels, of her house and family? And such enemies she may have, which hang upon her breasts, called by the same Word, sealed with the same Sa∣craments, and challenging a part in the same common salvation. To cast out is an act of violence; and the true Church evermore hath the suffer∣ing part: But yet she may cast them out, and that with violence, but then it is with the same violence we take the kingdome of heaven,* 1.62 a vio∣lence upon our selves. 1. By laying our selves prostrate, by the vehe∣mency of our devotion, by our frequent prayers that God would either melt their hearts or shorten their hands; either bring them into the right way,* 1.63 or strike off their chariot wheels. For this kind of spirit, these ma∣lignant spirits, cannot be cast out but by prayer and fasting, which is energe∣tical and prevalent, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Eusebius, a most invincible and irre∣sistible thing, placing us under the wing of God, far above all principalities and powers, above all the flatteries and terrours of the world, there with Stephen pleading for Saul the persecutour till he be∣come Paul the Apostle; which is in effect to cast out the Persecution it self. 2. By our patience and long-suffering. Patience worketh more mira∣cles then Power. It giveth us those goods which our enemies take from us, it maketh Dishonour glorious, it dulleth the edge of the sword, it cooleth the flames of fire, it wearieth cruelty, shameth the Devil, and like a wise Captain turneth the ordnance upon the facc of the enemy.* 1.64 It is the proper effect of Faith: for if we believe him who hath told us our condition, what will we not suffer for his sake? And it is omnipotent: by the virtue of this S. Paul professeth he could do and suffer all things.* 1.65 It may seem strange indeed that a mortal and frail man should be omni∣potent, and do all things; yet it is most evidently true, so true that we cannot deny it unless we deny the faith. To sit still and do nothing, to possess our souls with patience, and to suffer all things, is to cast out the bond woman and her son. 3. We cast them out by our innocency of life, and sincerity of conversation. Thus we shall not onely cast them out, but persecute them, as righteous Lot did the men of So∣dom. This is to keep our selves to mount Sion, to that Jerusalem which is above, to defend our priority, our primogeniture, our in∣heritance; this is to be born after the spirit. There is, saith Augu∣stine,* 1.66 justa persecutio, a just and praiseworthy persecution. For Isaac to be heir was a persecution to Ishmael. For the Church to be built upon the foundation of the Apostles, Christ being the head corner-stone, was a per∣secution

to the Jews:* 1.67 for no sooner had Paul mentioned his sending to the Gentiles, but they fling off their clothes, and fling dust into the air, and cry, Away with such a fellow from the earth. And nothing more odious to a Jew at this day then a Christian.* 1.68 The holy and strict conversation of the just is a persecution to the wicked. Castigat, qui dissentit; He that walketh not by our rule, but draweth out his religion by another, is as a thorn in our eyes and a whip in our sides, and doth not instruct but control and punish us. Do they not speak it in plain words? He is contrary to our doings, it grieveth and vexeth us to look upon him. He will not dig with us in the mine for wealth; he will not wallow with us in pleasure, nor climb with us to honour. He will not cast in his Lot with us, to help to advance our purposes to their end. And let us thus persecute them, with our silence, with our patience, with our innocency, even persecute those Ishmaelites, no other way but this, by being Isaacs. 4. Lastly, we may cast them out by casting our burden on the Lord,* 1.69 by putting our cause into his hands who best can plead it, by citing our Persecutours before his tri∣bunal who is the righteous Judge. If we thus cast it upon him, we need no other umpire, no other revenger. If it be a loss, he can restore it; if an injury, he can return it; if grief, he can heal it; if disgrace, he can wipe it off: And he will certainly do it, if we so cast it upon him as to trust in him alone; The full perswasion of God's Power being that which awa∣keth him as one out of sleep, putteth him to clothe himself with his Majesty, setteth this power a working to bring mighty things to pass, and make himself glorious by the delivery of his people.

To shut up all, and conclude; Thus if we cast our burden upon him,* 1.70 thus if we look up to the Hills from whence cometh our Salvation, we shall also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, look up, and lift up our heads, behave our selves as if all things did go as we would have them; look up, and lift up our heads, as herbs peep out of the earth when the Sun cometh near them, and birds sing when the Spring is near, so look up, as if our redemption, our Spring, were near. Thus if we importune God by our prayers, wait on him by our patience, walk be∣fore him when the tempest is loudest in the sincerity and uprightness of our hearts, and put our cause into his hands, if there be any Ishmael to per∣secute us, any enemies to trouble us, he will cast them out, either so melt and transform them that they shall not trouble us, or, if they do, they shall rather advantage then hurt us, rather improve our devotion then cool and abate it, rather increase our patience then weaken it, raise our sincerity rather then sink it, rather settle and confirm our confidence then shake it; in a word, he will so cast them out as to teach us to do it, that we may so use them as we are taught to use the unrighteous Mammon,* 1.71 to cast them out by making them friends, even such friends as may receive us into everlasting habitations. Which God grant for his Son JESUS CHRISTS sake, &c.

Notes

• * 1.1

  Gal. 4.24.
• * 1.2

  Rom. 11.18.
• * 1.3

  Matth 16.24. Hebr. 11 10.
• * 1.4

  De pallio.
• * 1.5

  Gal. 5 17.
• * 1.6

  1 Thes. 2.15.
• * 1.7

  John 3.6.
• * 1.8

  Jam. 4.1.
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, De Invidia. 1 John 3.12.
• * 1.10

  Matth 21.38.
• * 1.11

  Acts 19.25.
• * 1.12

  Epist. 104.
• * 1.13

  Psal. 73.22.
• * 1.14

  Gal 5.22.
• * 1.15

  1 Cor. 4.0.
• * 1.16

  Jerem 15.10.
• * 1.17

  Rom. 16.17.
• * 1.18

  Numb. 22 22.
• * 1.19

  Jude 11.
• * 1.20

  Dan. 5.5.
• * 1.21

  Matth. 26.74.
• * 1.22

  Isa 55.2.
• * 1.23

  1 Cor. 8.4.
• * 1.24

  Acts ••.17. & 5.28.
• * 1.25

  Gen. 21.9.
• * 1.26

  Psal. 59.7.
• * 1.27

  Eccl. 2.1.
• * 1.28

  Acts 20.35.
• * 1.29

  Epist 48, & 68.
• * 1.30

  Epist. 20.••••.
• * 1.31

  Apolog.
• * 1.32

  Provedentia, ratio ordinis re∣rum ad finem, Aquin.
• * 1.33

  Isa. 55.8.
• * 1.34

  Deus tum ma∣ximè magnus, eum homini pu∣sillus, tum ma∣ximè optimus, cum ho ••ini non bonus Tert l. 2. adv. Marci∣on. c. 2.
• * 1.35

  Acts 14.22.
• * 1.36

  Honorem operis fructus excu∣sat. T••rtul. Scorpi∣ac c. 5. Luk. 17 25. & 24.46.
• * 1.37

  ••ct 14 22.
• * 1.38

  Phil. 1.29.
• * 1.39

  Matth. 5.
• * 1.40

  Revel. 2.10.
• * 1.41

  1 Pet. 4.12.
• * 1.42

  2 Cor 4.18.
• * 1.43

  1 Cor. 7.31.
• * 1.44

  Gen. 3.15.
• * 1.45

  Exod. 17.
• * 1.46

  Rev. 1.12, 20.
• * 1.47

  Job 14.10.
• * 1.48

  Psal. 125.1.
• * 1.49

  Rom. 12.2.
• * 1.50

  In pace, labore, & incommodis bellum pati dis∣cunt, in armis deambulando, campum decur∣rendo, fossam metiendo. &c. Tert. ad Mart. c. 3. In militaris dis¦ciplinae sinu & tu••••la se∣renus beatae pa∣cis status ac∣quiescit, Val. Max. l. 7. c. 3.
• * 1.51

  2 Tim. 3.12.
• * 1.52

  Mat. 24.44.
• * 1.53

  Bellum stat••s est nomen qui potest etiam es∣se c••m opera∣tiones ejus non exserit, Grot. De Jure be. li & pacis.
• * 1.54

  1 Tim. 4 7.
• * 1.55

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Basil de Hu∣mil Rev 6 8. M••eremb. De Arte volunt.
• * 1.56

  Nullum spe∣ctac lum ••in∣c••••cussione spi∣ritus, Tert. de Spect. c. 15.
• * 1.57

  1 Cor. 15.55. Rom. 8.35-39
• * 1.58

  Heb. 12.12.
• * 1.59

  1 Tim. 1.19.
• * 1.60

  Gen 21.14.
• * 1.61

  Advers. Ju∣daeos, c. 13. A∣polog 21.
• * 1.62

  Matth. 11.12.
• * 1.63

  Matth. 17 21.
• * 1.64

  Rom. 5.3.
• * 1.65

  Philip. 4.13.
• * 1.66

  Hom. 8.10.
• * 1.67

  Acts 22.21, 22, 23.
• * 1.68

  Judaeorum Sy∣nagogae, fontes persecutionum, Tertul. Scorp. c. 10. Wisd. 2.12.
• * 1.69

  Psal. 55.22.
• * 1.70

  Luk. 21.28.
• * 1.71

  Luk. 16.9.