Fifty sermons preached at the parish-church of St. Mary Magdalene Milk-street, London, and elsewhere whereof twenty on the Lords Prayer / by ... Anthony Farindon ... ; the third and last volume, not till now printed ; to which is adjoyned two sermons preached by a friend of the authors, upon his being silenced.

The One and Thirtieth SERMON. PART III. (Book 31)

MATTH. VI. 9. Our Father which art in Heaven:

NOT to mis-spend our time by way of Preface, we may briefly divide this whole Prayer into three parts; a Preface, or Exordium, OUR FATHER WHICH ART IN HEAVEN; the Pray∣er it self, consisting of six Petitions, as some, or se∣ven, as others; the Conclusion, FOR THINE IS THE KINGDOME, THE POW∣ER, AND THE GLORY, FOR EVER. AMEN. In which are contained a kind of method of Prayer. For God, who is a God of order, and hath placed in all things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a kind of harmony and elegant composition, and hath his Name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Clemens speaks, from the ordering and disposing of all things, hath also ob∣served a kind of art and method in that form of prayer which he hath pre∣scribed unto us. Statua non fit, quanquam fusi omnibus membris, nisi col∣locetur; Though you have melted and fashioned every point and member of a statue, yet the statue is not finisht and compleat until you have orderly placed each part thereof: Nor do we pray 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, after that manner which Christ hath taught, unless our Devotion begin, and press forward, and con∣clude ex praescripto, in that order which is prescribed. Method commends all things, even Prayer it self, which without it were indeed Battologie and nothing but noise. But being turned as it were and well set by that rule which we have learned à magistro symphoniae, from the chief Master of this heavenly melody, Christ himself, it is the best musick we can make in the ears of the Almighty, and doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, even joyn us to the quire of Angels. We cannot better begin, continue and end our prayers then with Christ.

These words, Our Father which art in heaven, are the Preface and Proem, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and make way to bring-in the Petitions themselves; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a fair frontis-piece set over the whole work, as Pindarus speaks. No art can reach it, no oratory can equal it. It is not long, nor doth it in caput excrescere, grow up into a bulk: But three words, PATER NOSTER COELESTIS, Our heavenly Father. But, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, These three are all,

and in this narrow compass comprise a world of matter. For first, they are fitted and proportioned to the Petitions, and bear a resemblance to e∣very part; as Light doth to the colour of that glass through which it shines. Whose Name should be more holy to us than our Fathers? Non est cui magìs velle me melius aequum siet, saith he in the Poet. Nature and E∣quity consecrate his Name. Who should be my King, and reign within me, but he whom I know tam pro me esse quàm suprà me, to be as much for me as he is above me? Whom should I obey more than my Father? Let his Wis∣dome, whose Will is my salvation. Whom should I ask my bread of? of whom should I ask forgiveness? of whom should I crave succour when evil assaults me, but of my Father? who being our Father will, and being in heaven can, give us whatsoever we want. So these words are not only a Preface, but also a ground-work and foundation on which every Petition is built-up and stands firm like mount Sion which cannot be moved.

Secondly, These words are a grateful acknowledgment of his Power and Goodness and Providence to whom we commence our suit: and hereby we do captare benevolentiam, we begg, nay, we obtain, Gods favour. For that Preface must needs be powerful which Gratitude pens. Oratores hanc ha∣bent disciplinam ut incipiant à laudibus, saith St. Ambrose; It is the art of the best Orators to begin with the praises of them to whom they speak, and then exprimere quod petant, fully to expres, what they do desire. Tully begins his Oration for Milo with the commendations of Pompey; St. Paul, his Defense with the praise of Agrippa; Aristotle commends that custome * 1.1 of building 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a temple of Gratitude, in the midst of the City, that men might learn to acknowledge benefits as well as begg them; or ra∣ther, first to acknowledge, and then begg them. In feudis si feudatarius abscondit, neque recogniscit à domino feudi totum feudum, jure illud amittit, saith the Civil Law; In Fee-farms if the Farmer conceal any part of the fee, and do not homage for it, and make acknowledgment to the Lord, he forfeiteth all. It is so between the Lord of heaven and earth, and us his poor vassals. We hold all we have and all we are from him alone. And if his blessings make us wanton, if Ingratitude seal up our lips that we do not shew forth his praise, we lose all, and are not sit to pray for more. If we will not call him Father, why should we ask his blessing? Every moment is a monument of his Goodness; nor do we more draw-in the air then his Goodness In him we live and move and have our being. There∣fore, Whatsoever good thou doest, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, could the very Heathen say, confess it to be from God. And Plato gives the reason, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, From one Good are all Goods: and more divinely St. James, Every good gift and every perfect gift is from above, and cometh down from the Father of lights. Ingratitude, when she cryes loudest, is not heard: but Thankfulness and Singing of praises are the true 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the best flourish and preface to our Prayers!

Lastly, this Preface presents us in the true posture of Supplicants. It pulls us on our knees: It lifts up our hands and eyes to him that dwelleth in the heavens; which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the true habit of a beades-man, as Euse∣bius speaks in the Life of Constantine: It makes a glorious mixture of Fear and Love, of Amazement and Boldness, of Confusion and Confidence. FATHER is a word full of allurement, and makes us look up; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to lift up our eyes, and stretch forth our hands, as if we were to meet the blessing and lay hold on it. But when we remember the Maje∣sty of Heaven, we are struck with reverence, we begin to fall back, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Justine Martyr speaks, casting our selves upon our faces on the ground. The Philosopher will tell us in his Ethicks, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that those men many times are esteemed valiant

whom the ignorance of danger makes audacious. It fareth so with Christians: They would not be so bold with God, did they rightly conceive of his Majesty; did they consider that as he is a Father, ready to open his hand in bounty to his children, so he is in heaven, as ready to lift it up against those that are too familiar with him. Volo illum qui sit dicturus solliciter sur∣gere, & periculum intelligere, saith Quintilian; In our exordiums and be∣ginnings we must put-on some sollicitude, and understand the danger we are in; not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tremble and look pale, as Tully himself once did, that we cannot speak; but so to behave our selves as that Fear may not shut-up our speech, but commend it. With the same care and reverence must we begin our Prayers. We must, with Demosthenes, be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, modest and fearful, but not discouraged to tender our petitions. The Love of a Father may fill us with confidence, but the Majesty of God must strike us with fear. I dare speak to God, because he is my Father; but I speak in trembling, because he is in heaven. If we do not thus begin, we lose our petitions before we utter them; as the Mariner which unskilfully thrusts forth his ship from shore shipwracks in the very haven.

Biel, upon the Canon of the Mass, divides this Exordium into four parts, which are as so many wayes by which we do captare benevolentiam Dei, insinuate our selves into the favour of God. First we do it à dile∣ctionis magnitudine, by the greatness of his Love, by which he vouchsafes to be our Father; Secondly, à liberali Bonitatis diffusione, from the free communication of his Goodness, in that he is Our Father; Thirdly, ab immu∣tabili perpetuitate, from the immutability of his Essence, which he gathers out of these words, QUI ES, which art; Lastly, à sublimitate Potentiae, from the sublimitie and eminencie of his Power, which is exprest in those words, IN COELIS, in heaven. We have here our method drawn to our hand. But in our discourse we shall omit the third, and rather take the words in sensu quo fiunt, in that sense in which they were made to be under∣stood, then in sensu quem faciunt, in that sense which they will bear with∣out any prejudice to the truth. God said unto Moses, I AM THAT I AM: * 1.2 and there cannot be a better expression of the Immutability of his Essence than to say, HE IS: But to say, He is in heaven, doth not more natu∣rally enforce than to say, He is Good, and he is Merciful, and he is Just. The lines then by which we will bound our discourse are these, and by these we will pass: We will enquire I. How God is our Father: II. Wherefore we call him ours: III. How he is in heaven. Of these in their or∣der.

And first, the word FATHER is not taken here, as it is in our Creed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, personally.; for so God is the Father of Christ alone; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, essentially, for the whole Trinity; and so he is the Father of all Christians. For the Persons of the Trinity are inseparable: nor doth every Person take a several possession of us: But the Father as Goodness, the Son as Wisdom, the holy Ghost as Power do all concur ad extra, in every particular which doth issue outwardly from that one glorious Deity, which they all are: And he that is not partaker of all, can have fellowship with none. The whole Trinity is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Nazianzene speaks, a Sea, an Ocean of Essence, and a Sea, an Ocean of Goodness, which hath overflowed all Mankind. Whatsoever God did, whatsoever God determined, he deter∣mined as a Father, out of his Goodness. The very name of FATHER breaths Love and Power. Appellatio ista & pietatis & potestatis est, saith Tertullian. But Gods Power is not more wonderful than his Goodness is eminent. Therefore Synesius in his Oration De Regno, tells us that when we call God our FATHER, non tam potentiam glorificamus quam ado∣ramus providentiam, we do not so much magnifie his Power as adore his

Goodness and Providence. And here what wings might I wish for to fly a pitch proportionable to the height of Gods Goodness! or what line might I use to sound the depth of his Care! The World, all that is in the wo••••d, all that we are, all that we desire, all that we hope for, all that we believe are the arguments of his Goodness. Verba amoris opera sunt; His Works are the language of his Love, and his Hand the tongue of his Good∣ness. Whom doth not the eloquence of the Universe amaze? What Rhe∣torick is so furnisht with figures as we see natures? What Goodness is that which so overflows that we can neither receive nor understand it? FA∣THER is the best expression we have, but it doth not express that Love which makes him more then a Father. First he exprest himself a Father in our creation. For what other motive had he than his Goodness to cre∣ate the World and Men and Angels in so wonderful a manner. Who coun∣selled him, who moved him to do it? He was of himself all-sufficient; and needed nothing. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, There can be no accession to God, could the Philosopher say. Why then did he thus break out into action? We can give no reason but his Goodness, which is a restless thing, alwaies in doing, and, like a Fountain, cannot stay it self within it self, but must find vent to disperse it self. By his Goodness, I say, we were at first crea∣ted his children: and by his Goodness we were redeemed when we had for∣feited our filiation. When we had forgot to be Children, He did not forget to be a Father, but provided that his own Son should die that his adopted sons might live for ever. And so he hath made us his by a double right, 1. of Creation, 2. of Redemption. And lastly he doth not suffer us to fall to the ground, but in all miseries and afflictions, yea in death it self, he lif∣teth and raiseth us up with the hope of immortality and eternal life. O what room have we here to expatiate! Further, we might shew you how God is our Father by Adoption, taking us in familiam, injúsque familiae, into the family and church of the first-born, and giving us right and title to be of that family. We might lay open his Goodness in our Regeneration. For of his own will he begat us with the word of truth. I might set forth * 1.3 his Goodness in the Opening of his hand, and feeding us with all things necessary both for this life and that which is to come, both to make us Men and Saints. This word FATHER is proprium Evangelii, most proper to the Gospel. A name which God did not reveal to Moses, saith Tertullian. And had not he commanded it, thus to pray, no man should have been so bold as to have called him Father. Now as God hath most plainly declared in his Gospel that he is our Father; so he hath most expresly promised that he will make us his children, like unto him, immortal. His grace, saith St. * 1.4 Paul, is now made manifest by the appearing of Jesus Christ, who hath abolisht death, and brought life and immortality to light through the Gospel. But what? was not that brought to light before? No: the Heathen, who gran∣ted the Immortality of the Soul, denyed the Resurrection of the Body. De Caio Caium reduces? He that will say that Caius shall rise again, the same Caius he was, shall be thought by Philosophers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to play the fool, as it is in Athenagoras. Nor was this truth so well known to the Jews. Chrysostom in divers places tells us that the common sort knew it not. And in his second Epistle to Olympias, speaking of Jobs Patience; doth thus exalt and amplifie it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Job was a just man, and knew nothing of the resurrection. And Mercer, who was well seen in the Jews language, interprets those words of Job, ch. 19. 25. I know that my Redeemer liveth, of his redemption from the dunghil and misery. I will not be too peremptory to subscribe: But I will say with Epiphanius, that God dealt like a true Father, and applyed himself to the several ages of his children, speaking to them in a diverse

dialect, more obscurely under the Law, more expresly under the Gospel. Omnis nostra natura in Christi hypostasi revixit; Our nature as man united in Christs Person, and in him revived, and receiveth immortality. And we are told that as Christ is risen, even so we also by the same power ••••all rise again; and that as God hath been a Father to us in making us after his own image, so he will be a Father to us in restoring us. He is a Father of the world, a Father of our bodies, a Father of our souls; and he will be a Father of our ashes: He will favor them, and love them, and recol∣lect them, and bring us his children to immortality and eternal life. I said this word FATHER is most proper to the Gospel. Now I say more, Vox haec Evangelium est, This word FATHER is the Gospel. For in it all the riches of the Gospel and the treasures of Wisdom lye hid. Doth Gods Countenance shine upon us? is he a Father? Doth he frown up∣on us? yet he is a Father. Doth his hand uphold us? he is a Father. Is it heavy upon us? he is a Father still. He is a Father, when he reach∣eth out his hand to help us; and a Father, when he stretcheth it forth to strike us. For even in his anger there is love, and his very blows are helps: his disgraces are honors; his corrections, Sermons: and when he casts us down, then he lifts us up. Howsoever he handles us, whilst we are in his hands, we are in the hands of a Father. Upon these points we might make large discourses. And as Cato said, De morte usque ad mor∣tem, that he could speak of Death even until Death, so might we speak of this one word FATHER till that this our Father bring us into heaven. But we will say with Ausonius, Non oblita haec, sed praeterita, We do not omit these because we forgot them, but only pass them by as unwil∣ling to prolong our discourse, and speaks all. In Christ are hidden all * 1.5 the treasures of wisdome and knowledge. And he that says, We are redeem∣ed, hath said all. That which makes God a Father is his Providence: and his Providence is most eminent in the Redemption of mankind. But it is over all our actions, over all our wayes, sweetly ordering and com∣posing all things, so that necessary events fall out necessarily, and contin∣gent contingently: and those things which are carryed about motu tumul∣tuario, with a tumultuary and uncertain motion, yet are regulated and go∣verned certâ lege, by a kind of law. When we behold the Heavens, even the work of Gods fingers, we cannot but acknowledge our Father which is in heaven. When we consider the World, we see 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Chrysostom, a large book wherein both the wise and unlearned may read the Providence of God. Every Creature is a leaf, every Action a Sermon, every Thought a character. Wisdome cryeth out in the streets, in every place, that God is a Father. Every thing is placed in its proper place; the least Herb on the ground, the least Gnat in the air, as fairly seated as the Stars in heaven: Non pulchriùs Angelus in coelo quàm Diabolus in inferno, the Devil in hell as an Angel in heaven. That which most ama∣zeth us is Gods judicial Providence, which is that special branch that calls men to account for their lives. This is operosa cognitio, hard to find out. For as He comes sometimes like an epidemical disease, and singles out one here, and another there, on whom he makes his anger fall, striking the sin∣ner in his very sin; so sometimes he comes like unto a deluge and floud; incestum addens integro, without any respect or distinction carrying all be∣fore him, even good and bad. Sometimes we see the wicked flourish, and the righteous miserable; sometimes we see them both falling under the same calamity. And this makes some to think that God is either not a Father at all, or a Father of both. To root-up this seed of Atheism, we may say with the Father, Malus interpres Divinae providentiae, humana infirmitas; Humane infirmity is but a bad interpreter of Gods Providence. Nor can

he find out Gods wayes who is ignorant of his own. Art hath no enemy but Ignorance. An unskilful man may think a well-filed army to be but a rout; method, disorder; and care neglect. Indeed were there no reason of Gods proceeding, yet cannot this prejudice or call in question the Pro∣vidence and Goodness of our Father; Who maketh Poverty a blessing, and Riches a curse; Qui ex malis foecundat bona, Who can raise up a plentiful harvest of good upon no better ground-plot then Evil it self; Who as he hath made the Heavens 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as a vail of his Divine Maje∣sty, so in all his operations and proceedings upon Man is still Deus sub velo, a God under a vail; hidden, but yet seen; in a dark character, but read; silent, and yet heard; not toucht, but felt; then saving his children when he is thought to destroy them. We are dull and slow of Understanding. When we have spent our selves in study and searching of natural things, yet with all this sweat, with all this oyl, we purchase not so much know∣ledge as to tell why the Grass which grows under our feet is rather green than purple; and can we then hope to dive into supernaturals, and find out those causes which God hath lockt-up in his secret treasures? It ought to be betwixt God and us as it was between St. Augustine and his Scholar; Who having opened many points unto him, tells him that, if he had given him no reason at all of such things as he had written, yet the authority and cre∣dit which he ought to have with him should so far prevail with him as to make him take them upon his word without any further question. It was a wise saying of Terentius in Tacitus to the Emperor, and it saved him both his life and goods; Non est nostrum aestimare quem supra caetera, aut quibus de causis locaveris: tibi summum rerum judicium, nobis obsequii gloria relicta est; It is not for subjects to examine whom thou hast raised, or for what causes: the judgment of things belongs unto Majesty, but duty and obedience commend a Liege-man. The same consideration must poise and ballance a Christian, that he totter not in the doubtful and uncertain cir∣cumvolution of things. It is sufficient for us that we know God hath made * 1.6 all things in number, weight and measure; and whatsoever he saith or doth must be taken for true and just, although we can assign no reason nor pro∣bability why he doth it. The whole Book of Job doth drive at this very Doctrine. For when Job was on the dunghil full of sores and botches, his friends, instead of bringing comfort, put-up a question; and instead of helping him, ask the question, Why he should be thus handled as to stand in need of their help. His friends through ignorance of the Providence of God lay folly and iniquity to his charge. Job stoutly defends his inno∣cencie, and is as far to seek as his friends why Gods hand should be so heavy on him. At last 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God himself comes down from heaven, and puts an end to the question. He condemns both Job and his friends of ignorance and imbecility, and tells him that it was not for them to seek a cause, or call his judgments in question. For this were to darken counsel by words without judgment. Canst thou, saith God, bind the sweet influences of the Pleides, or loose the bands of Orion? Canst thou send light∣nings, * 1.7 that they may go, and say, Here we are? If the Emperor will be higher than God, saith Tertullian, coelum debellet, captivum ducat, vecti∣galia imponat, let him conquer heaven, lead it captive, and put a tribute upon it. If any man will trace out those wayes which are past finding out, let him also command God himself, and teach him to govern the world; if not, let him lay his hand on his mouth, and proceed no further. It concerns not us to know how Gods Providence worketh: It is enough that we know he is our Father, although he discover not his love by any outward token of distinction. When he heals his children, he is a Father; when he wounds them, he is a Father; and when he kills them, he is a Father. Manet dissi∣militudo

passorum etiam in similitudine passionum, saith St. Augustine; Where the penalties are alike, the patients are not. God sees a difference, though the world do not distinguish them. The Gold and the Dross lye both in one fire, yet the Artist puts the one into his treasury, and flings the other on the dunghil. The Wheat and the Chafs are both under one Flayl, yet the one is for the granary, the other for the fire. It is the wisdome and providence of our heavenly Father not to manifest his love by these out∣ward tokens of distinction, nor, as Jacob, to give that son which he loves best a gayer coat then the rest. It is his property, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to find means when all mens inventions do fail, and to bring great things to ef∣fect by those wayes which flesh and bloud may think would hinder them; to bring light out of darkness, and good out of evil; to take his children out of that mass of evil where they seemed to be wrapt up eternally. A day will come quae malè judicata rejudicabit, wherein a•• crooked judgments shall have justice against them; when secret things shall be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as naked and open as an Ox, which is cut down the back, when we shall plainly see, what we are bound to believe, That in this confusion God can distinguish, That in misery and affliction, and in death it self, he is our Father. In most things the consideration of a fatal Necessity brought the very Heathen to this moderation, that they either did lay-down the opi∣nion of evil, or else put-on a patience which was equal to it: but Christi∣ans have a better help to remove Opinion, not Necessity, but the Will of their Father. What cup can be bitter which he drinks to us? What can be Evil which his Goodness consecrates? What matter is it what laby∣rinths and windings we find in the course of our life, when God doth lead us? Do we ask whether he leads his children? He leads them unto himself. Do we ask by what wayes? Why should we ask the question? The tra∣veller is not bound to one path, nor the mariner to one point. Salebrosa est via, sed vector Deus; The way perhaps is rough and uneven, but God is our guide, and wheresoever we are, we are still in the hand of our Fa∣ther. I have dwelt too long upon this one word: But I could not but some∣what enlarge my discourse upon the Providence of God, because I see a se∣cret kind of Atheism lurks in the world; that many men call God their Fa∣ther, but prefer their low and sordid cares before his Providence; as if ••e were a Father indeed, but such a one as doth not provide for his children. The rich man thinks none miserable but the poor; and the poor meets with his humor, and thinks none happy but the rich. Riches is become the God of this world, and hath so blinded mens eyes that they cannot look up unto their Father which is in heaven. I will give you a plain demon∣stration, That for which any thing is esteemed must needs be of an higher estimation it self: Now experience will teach us, Caelum venale, Deúmque, that men daily venture their souls, and God himself, for riches and plenty; that Virtue is not lookt upon in raggs, and that Vice is even adored in pur∣ple; that the one is placed in a good place, at the upper end of the table, when the other must stoop and sit down under the foot-stool. I will not con∣clude with St. James, Are you not partial in your selves? but rather, That he who thus loveth riches may cry as loud as he will, but cannot call God his Father.

Ye have heard of the Goodness and Love of God, a Love infinite, as Himself. It is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a perpetual circle, beginning, proceed∣ing from and ending in himself. All which is wrapt up and comprehended in this one word Father. This is Gods peculiar title: and all other fa∣thers in comparison are not fathers. Hence Christ saith, Call no man your father upon the earth: for one is your Father, which is in heaven. Yet some there have been found who have made God not a Father, but a Tyrant, a

mighty Nimrod, to destroy men for delight and pleasure; perinde atque in∣juriam facere id demum esset imperio uti, as if to set-up his children for a mark, and to kill them with the same liberty a hunter doth a Deer; were to be a Father. What is become of Gods Goodness now? Or shall we call him Father whose hands do reek in the bloud of his own children? Or is it possible that his Goodness should make them to destroy them? We should call it cruelty in Man, whose Goodness is nothing, and can we imagine it in God, whose Goodness is infinite? Doth a fountain send-forth at the same place sweet water and bitter? saith St. James. What can this * 1.8 argue but a dissolution of that internal harmony which should be in Na∣ture? All men are made after Gods own image: Now to hate some, and love others, of his best creatures, would infer as great a distraction in the Indivisible Divine Essence, as to have a Fig-tree bear olive berries, or a Vine figs, and imputes a main contradiction to his infinite Goodness. All things were made out of meer love: and to love the work of his hands is more essential to God, then for Fire to burn. And Gods Love being infinite extends to all; for even All are less then Infinite. God cannot hate any man till he hate him; nor indeed can any man hate God till he hate himself. God is a Fountain of Love; he cannot hate us: and he is a Sea of Good∣ness; we cannot hate him. Tam Pater nemo, tam pius nemo; No such Father, none so loving, none so good. He that calls him Father hath an∣swered all arguments that can call his Goodness into question. But yet there is a devise found out, and we are taught to believe, that God is a Father though he damn us; that the reprobate must think he hath done them a kind of favor in condemning them; that they are greatly indebted to him, and bound very much to thank him; for appointing them to death, and for casting them into hell-fire for ever with the Devil and his Angels. Imò neque reprobi, saith one, habent cur de Deo conquerantur, sed potiùs cur ei gratias agant; The Reprobate have no cause to complain, but rather hear∣tily to give God thanks. A bloudy position; and which these men would not run away with such ease, but that they have made a shift to perswade themselves that they are none of the number of those on whom God hath past such a sentence: For should God reveal it to them that he had past such a decree upon them to damn them to hell, and withal that he did it to ma∣nifest his power and glory, I much doubt whether they would for their own particular in judgment and resolution be well-pleased, or be so grateful as to thank him, or so submissive as to call him Father. Melius est matulam esse quàm simplex lutum; It is better to be a vessel of dishonor than bare clay; It is better to be miserable eternally than not to be; are thoughts which they only can entertain who are too secure of their honorable estate here and of their eternal happiness hereafter. Our Saviour, who knew better than these men, spake it of such a one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, simply, and without such qualification by distinction, that it had been good for that man that he had never been born. I will not build a controversie upon such a word of Love as FATHER, but rather admire and adore Gods Love, which he hath pledged and pawned bonis suis & malis suis, not only doing us good, but suffering evil for us, buying us with his bloud, his labor, his death; not that we were of any worth, but that we might be so, even worthy of the Gospel of Christ, worthy of immortality and eternal life.

We proceed now from the contemptation of Gods Goodness and Provi∣dence to that which we proposed in the next place, the Liberal diffusion of it on all his children, by which we are enjoyned to call him ours. God is Christs Father peculiariter, saith St. Ambrose, and there is no Pater no∣ster for him; but Ours communiter, by a full communion of himself unto all: and therefore we are taught to pray, Our Father. For by the same

Goodness by which he hath united us unto himself, by the same hath he linkt us together amongst our selves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Nazianzene, with spiritual ligaments. From the same fountain issue our Union with Christ and our Communion with one another. Therefore if we diligent∣ly observe Christs institution, as we are bound, then as often as we pray so often must we exercise this act of Charity towards our brethren, and that in gradu supremo, in the highest and greatest extent, as far as concerns their good. And we must do it often, because every good man, every disciple of Christ, must make it his delight, and practise to speak to the Father in the language of his Son. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; saith Nazianzene; How long do we hear of Mine and Thine in the Church? It is not, Paul is mine, and, Gospel is mine, and, Christ is mine; but, Paul is ours, and, The Gospel is ours, and, Christ is ours, and Christ Gods. Where there is Charity, there MEUM and TUUM are verba frigida, but icy words, which melt at the very heat of that celestial fire. If the Church be a Body, then must e∣very * 1.9 member supply. The Foot must walk for the Eye and for the Ear, and the Eye must see and the Ear hear for the Foot, saith Chrysostom. If a House, then must every part, every beam and rafter, help to uphold the building. If she be the Spouse of Christ, then is she the mother of us all. The Philosopher, building up his Commonwealth, tells us, Civis non est suus, sed civitatis. Sure I am, Christianus non est suus, sed ecclesiae. As a Citizen is not a Citizen for himself, but for the whole Commonwealth, so each action of a Christian in respect of its diffusive operation should be as catholick as the Church. Without this friendly communication the Chri∣stian world would be as Caligula spake of Seneca, commissiones merae, & arena sine calce, stones heapt together without morter, or as pieces of boards without any thing to tye and knit them together. But Christ there teacheth us to call God our Father; and by Gods Providence and fatherly Goodness we are incorporated as it were and kneaded together, that by softness of disposition, by friendly communication, by mutual praying, we may transfuse our selves one into another, and receive from others into our selves. And in this we place the Communion of Saints. Secondly, in the participation of those Priviledges and Charters which Christ hath granted and the Spirit sealed, calling us to the same faith, baptizing us in the same laver, leading us by the same rule, filling us with the same grace, sealing to us the same pardon, upholding us with the same hope. Lastly, in those Offices and Duties which Christ hath made common, which God requires of his Church. Ubi communis metus, gaudium, labor; Where my Fear watcheth not only for my self, but stands centinel for others; my Sorrow drops not down for my own sins alone, but for the sins of my brethren; my Joy is full with others joy, and my Devotion is importunate and restless for the whole Church. I cry aloud for my brother, and his prayers are the echo of my cry. We are all joyned together in this word NOSTER, when we call God Our Father. Nazianzene recording the Martyrdome of Cyprian, not the Bishop but Deacon of Antioch, crys out as in an ecstasie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I am with him in the martyrdome; I triumph in his bloud, which was shed for Christ; I am carried to heaven in the same fiery chariot. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let others fight and over∣come, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I am one of the same body, of the same family, of the same Church; and the victory and crown is mine. This is it which Ter∣tullian may perhaps mean when he saith, Non praeteritur ecclesia, In our pray∣ers we do not pass-by the Church of Christ. Nay, every man; when he prays, when he says his Pater noster, is, as it is said of general Counsels, a kind of representative Church: for he prays in personâ ecclesiae, in the per∣son of the whole Church: Nor can one pray for himself but he must pray

for others also. Though the Church be scattered in its members throughout all the parts of the world, yet as our eyes meet every day in looking up∣on the same Sun; and every night upon the same Moon and Stars; so our hearts meet in the same God, even in our Father, and our prayers are sent up for the Church, and the Church for every man. If I shut my brother out of my prayers, I do as bad as excommunicate him, nay worse: For this private excommunication is more terrible then the Church hath any. For though she shut-out the notorious sinner from the Church, yet she leaves him a room in her devotions, and poureth forth prayers for the most de∣spicable member she hath, even for that member which she hath cut off. When the sinner contemns admonition, she strikes him virga pastorali, with her Pastoral rod, rather to direct than destroy him: But to deny our pray∣ers to our brother, is to strike him virgâ ferreâ, with a rod of iron, and as much as in us lyes to break him to pieces. How were it to be wisht that we rightly understood this one article of our Faith, The Communion of Saints, or but the very first words of our Pater noster! But it fares with us in our devotion as it did with Euphrainor the Painter in his art, who when he had spent his best skill on Neptune, came short and failed in the drawing of Jupiter. Our Love is so chain'd to our selves that she cannot reach forth a hand to others. She is active and vocal at home, but hath the cramp and cannot breathe for the welfare of our brethren, impetu cogi∣tationis in nobis ipsis consumpto, having consumed and spent her self at home. To speak truth; our Creed hath devoured our Pater noster, and Faith hath shut Charity out of doors. As we believe for our selves, so we pray for our selves. It is my Christ, and My virtue, and My kingdom, My riches, and My eloquent man, and My preacher, and My Father too. Our Fa∣ther is a word of compass and latitude, and cannot find room in our nar∣row breasts. But we little remember that if it be not Ours, it cannot be Mine. For by appropriating the graces of God we lose all right and title to them. Wo be to him who is alone, saith the Wise-man, for when he falls, he * 1.10 cannot help himself, and hath neither God nor Man to help him. We may say perhaps, that we know well enough that God is our Father, and we would not meet in publick but to pray for the whole world. Indeed there is nothing sooner said: we may do it in a Pater-noster-while. But tell me, Canst thou pray for him whom thy Malice hath set up as a mark? Canst thou include his name in thy prayers, which thou makest thy daily bread at thy table, and whose disgrace thou feedest on more than thy meat? Can pray∣ers and curses and reviling proceed out of the same mouth; St. James asks the * 1.11 question; and doth not answer it, only concludes, My brethren, these things ought not to be. Ought not so to be? Nay, cannot so be. For he that prays without Charity doth but intreat God to deny him, yea, doth force him to punish him. Our union to the Father is shewn by our communion with one another: And when I see this backwardness in communion, I must needs doubt of the union, which requires not only a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that we be of the same mind with Christ; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also, that we have the same will. They who are in charity imitate Christ, and bare one anothers burdens as feelingly as their own. A great priviledge it is to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a child of the Church, as Justine Martyr speaks; to have the Church for our Mother, and God for our Father; a great prerogative, if we were willing to conceive it, to be of the Communion of Saints. But I know not how on one side it is scarce thought upon, and on the other made advantage of for politick ends. Some shrink it up into too narrow a room: and others wire-draw it, to make it plyable to fit well to their Ambition and Pride. So that as the Oratour spake of the word Tyrannus, and the like, Malis moribus henesta nomina perdidimus, so may we of the Church, and Catholick,

and communion of Saints; We have spoiled good words with our bad manners, and rob them of their proper signification, to make them lackey it to our private humors. What the Church is, and what the Communion of Saints, is open to every eye, even of the dullest understanding. But instead of practising what we know, we love aetatem in tyllubis ferere, to spend our time in nothing but words, to cast a mist where there is light, and to make that obscure which is plain and easie of it self. That hath befallen Divini∣ty which the Stoick complained of in Philosophy, Fuit aliquando simplicior inter minora peccantes; Divinity was not so perplext and sullen a thing till Ambition and Faction made her so. The very Hereticks and Schismaticks saith St. Augustine, Catholicam nihil aliud quàm Catholicam vocant; When they speak with Pagans, they call the Catholick Church that Society of men which are divided from all the world besides by the profession of Christ. This very word Our Father is enough to express it. But by contentious spirits it hath been made a matter of business, and the business of the Will. And in these times, if we will follow private humors in those Meanders and Labyrinths which they make, we may sooner go to heaven then find the Church; Which, like the Cameleon, is drawn and shaped out by every phansie like unto it self. Sometimes it is a Body, but nec caput, nec pedes, it must have neither head nor feet. Sometimes it is a Spirit rather than a Body, so invisible we cannot see it. Sometimes it is visible alone, and sometimes invisible. And so we may ecclesiam in ecclesia quaerere, seek for the Church even in the Church it self. Who knows not what the Church is? The subject is plain and easie. But where men walk several wayes, the discourse must need be rugged and uneven. They who would bring in an Anarchy, and make all the members equal, are droven to this shift also, to keep the Church out of sight: And they who would raise a Mo∣narchy, are forced to set it upon a hill. So that in talking so much of that company of children which make the Church, we have almost lost the Fa∣ther, nay, the Pater Noster, and can but hardly consent that God should be a Father to us both. For to say so is an error and mistake of charity. No: how can God be our Father, when the Church is not our Mother? How can Schismaticks and Rebels against the Church have their fellowship and communion with the Saints? How can he be a Christian who is not a Catholick?

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

saith the Poet; Mothers were wont to call up Hobgoblings and Cyclops to still and silence their children. And what is all this but powder without shot. What are these terms of Church and Catholick, and Communion, as the Church of Rome urgeth them, but words and noyse? We can say Our Father for all this, and joyn with them in prayer too if they will pray as Christ taught. We communicate with them whether they will or no as far as they commu∣nicate in the truth. But if the Church of Rome tender us errors for truth, if she obtrude upon us a multitude of things for fundamentals which are only the inventions of men and no way concern our Faith, here non fuga∣mur, sed fugimus; we did not stay till she thrust us out, but we were bound to separate our selves from partaking of those gross impieties, which pro∣ceeded from the Father of lyes, and not from our Father which is in heaven. That she sent thunder after us, and drove us out by excommunication when we were gone, may argue want of charity in her, but makes no impression of hurt upon us. For what prejudice can come unto us by her excommu∣nicating us, whose duty it was to make haste and leave her, unless you will say that that souldier did a doughty deed who cut off the legg of a man who

was dead before. I am sure we are the children of God by the surer side: for we lay claim by the Father, when they so much talk of their Mother the Church that they have forgotten their Father, who alone begets us with the word of truth. Quot palestrae opinionum? quot propagines quaestionum? Hence what a wrestling in opinions hath there been? what propagations and succession of quaestions? Where our Church was when we separated? We need answer but this, That it was there where it was: For they who have God to their Father may be sure they have the Church to their Mother: Nor can any who find the truth and embrace it, miss of the Church. This is one devise ready at hand to fright and amaze those who have not maturity of understanding to take heed of their deceit. The other is like unto it, and a most the same, the Communion of Saints, which is here implyed in these first words of our Pater Noster. In both which vacua causarum im∣plent ineptiis; When their cause is so hollow and empty that it sounds and betrayes it self at the very first touch, they fill it up with chaff. They make it fuel for Purgatory; They draw it to the Invocation of Saints; They make it as a Patent for their sale of Pardons; They give it strength to carry up our Prayers to the Saints, and to conveigh their Merits to us on earth; They temper it to that heat to draw up the bloud of Martyrs and the Works of Supererogating Christians into the treasury of the Church, and then shower them down in Pardons and Indulgences. So that he that reads them, and weighs their proofs, would wonder that men of great name for learn∣ing should publish such trash, and make it saleable; and more, that any man should be so simple as to buy at their market. It is, say they, the ge∣neral property of the Church that one member must be helped by another; There∣fore one member may suffer punishment for another. Again; One man may bear anothers burden; Therefore he may bear his brothers sin. It were even as good an argument to say, He is my Brother; Therefore he is my Me∣diatour.

Nobis non licet esse tam disertis.

We Schismaticks dare not pretend to such subtilty and wit. We are taught to distinguish between the duties of Charity and the office of Mediation. The unction we have from the Head alone; but the Members may anoint one another with that oyl of Charity. Though I cannot suffer for my brother, yet I may bear for him, even bear his burden. Though I cannot merit for him, I may work for him. Though I cannot satisfie for him, I may pray for him. Though there be no profit in my dust, yet there may be in my memory, in the memory of my conversation, my counsel, my example. In this duty high and low, rich and poor, learned and ignorant, all are equal. All have one Father, who hears the low as well as the high, the poor as well as the rich, and the ideot as well as the great clerk. Nihil iniquius fide, si tantùm in eruditos caderet; Faith and Religion were the unjustest things in the world, if no place were a fit habitation for them but the breast of a Rabbi or a Potentate. No; God is our Father; and every man claims an equal title to him. Licet parva rati portum subire; In the smallest bark and weakest vessel we may sail to the haven where we would be: And we have winds from every point, the prayers of the whole Church, to drive us.

We have already shewed you what may raise our hope and confidence when we pray, even the name of Father▪ For what will not a father give to his children? But we must now present God in his Majesty, to strike us with fear: that so our Fear may temper our Hope, that it be not too saucy and familiar; and our Hope may warm and comfort our Fear, that it be not

too chill and cold, and end in Despair. I dare speak to God, because he is our Father; but I speak in trembling, because of his Majesty, because he is in heaven. And these two make a glorious mixture. There be many things which in themselves may be hurtful; yet being tempered and mixt together are very cordial and wholesome. Fear and Hope, which in their excess are as deleterial as poyson, being compounded and mingled may be an antidote. Fear bridles my Hope, that I do not presume; and Hope upholds my Fear, that I do not despair. Fear qualifies my Hope, and Hope my Fear. Hope encourageth us to speak, Fear composeth our lan∣guage. Hope runs to God as a Father; Fear moderateth her pace, because he is in heaven. We are too ready to call him Father, to frame unto our selves a facile and easie God, a God that will welcome us upon any terms: but we must remember also that he is in heaven, a God of state and magni∣ficence, qui solet difficilem habere januam, whose gates open not streight at the sound of Pater noster, Deum non esse perfunctoriè salutandum, as Py∣thagoras speaks, that God will not be spoken to in the by and passage, but requires that our addresses unto him be accurate with fear and reverence. Hope and Fear, Love and Reverence, Boldness and Amazement, Confusion and Confidence, these are the wings on which our Devotion is carried and towres up a loft, till it rest in the bosome of our Father which is in hea∣ven.

And now let us lift-up our eyes to the hills from whence cometh our salva∣tion, even to the throne of God and seat of his Majesty; but not to make too curious a search how God is in heaven, but with reverence rather to stand at distance, and put-on humility equal to our administration; not to come near and touch this mount, for fear we be struck through with a dart. Nunquam verecundiores esse debemus quam cùm de Diis agitur, saith Aristo∣tle in Seneca; Modesty never better becomes us then when we speak of God. We enter Temples with a composed countenance; vultum submittimus, to∣gam adducimus, we cast down our looks, we gather our garments together, and every gesture is an argument of our reverence. Where the object is so glorious, our eyes must needs dazle. Gods Essence and Perfection is higher then heaven; what canst thou do deeper than hell; what canst thou know; The measure thereof is longer than the earth, and broader than the Sea: * 1.12 What line wilt thou use? De Deo vel verum dicere, periculum; We dan∣gerously mistake our selves even when we speak the truth of God. That God is, that he is infinite and imcomprehensible, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, even our Fye will teach us, and the very law of Nature manifest: But how he is in heaven, he is on the earth, how every-where, no mortal Eye can discern, no Reason demonstrate. If we could perchance utter it, yet we could not understand it, saith Nazianzene, Crat. 34. if we had been ravisht with St. Paul into the Third heaven, yet we could not utter it. In∣deed it is most true what Tertullian urgeth against Hermogenes, Alium Deum facit, quem aliter cognoscit; He maketh another God who conceives of him otherwise then as he is: But no river can rise higher than its spring and fountain; nor can we raise our knowledge above that light which is affor∣ded us. God is infinite; and the most certain kdowledge we have is, that he i•• infinite. The light which we have is but lightning, which is sudden and not permanent; enough to draw us after him, because we conceive something of him; and enough to strike us with admiration, because we conceive so little. It fares with us in the pursuit of these profound my∣steries as with those who labor in rich mines: When we digg too deep, we meet with poysonous damps and foggs instead of treasure; when we labor above, we find less metal, but more safety. Dangerous it is for a weak brain to wade too far into the doings of the Most high: We are most safely

eloquent concerning his secrets when we are silent. How great God is, What is his measure and essence, and How it is in any place, or every place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Basile; as it is not safe to ask, so it is impos∣sible to answer: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. My sheep hear my voice, saith Christ: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, THEY HEAR, saith he, not, DI∣SPUTE. Yet how have men attempted to fly without wings, and wade in those depths which are unfordable! to dispute of Gods Essense his Im∣mensity, his Ubiquity; of the Nature of Angels, of their Motion, of their Locality; nay, de loquutione Angelorum, of their Language, and how that they communicate their minds one to another. When we ask them how the Body of Christ is seated in the Eucharist, they will tell us that it ••s there as the Spirits and glorified Bodies are in the place which they possess. Ter∣tius è caelo cecidit Cato. Have these men lately descended, like a second Paul, out of the third heaven, and from thence made this discovery? By what means could they attain to this knowledge. What light have they in Scripture to direct them to the knowledge of the manner of location and site which Spirits and glorified Bodies have? St Paul hath long since past his censure upon them; They thrust themselves into things they have not seen, and upon a false shew of knowledge abuse easie hearers; and of things they know not adventure to speak they care not what. The Philosopher will tell us that men who neglect their private affairs, are commonly over∣busie in the examining of publick proceedings. They will teach Kings how to rule, and Judges how to determine, and are well skilled in every mans duty but their own. The same befalls us in our pursuit of divine knowledge: Did every man walk according to that measure of know∣ledge he hath, we should not be so busily to find out more light to walk by. Did we adde to our faith virtue, and to our knowledge temperance, we should not multiply questions so fast, which vanish into nothing, and when they make most noyse do nothing but sound, quae animum non faci∣unt, quià non habent, which can give us no light and spirit, because they have it not. Did we enter that effectual door which lyeth open unto us, our Curiosity would not venture so often at the needless eye. A strange thing it is that men should be so bold to attempt that which before they attempt they know impossible. We will struggle no longer with these practises. The Stoick said well, Non debet excusationes vitio philosophia suggerere; It is never worse with Philosophy then when she is made in suggest excuses for Sin. And it hath been alwayes the bane of Divinity to make Reverence and Respect a pretense for Blasphemy. Those Arians did less hurt, saith St. Ambrose, who denyed the Divinity of the Son, because they would not believe it, than those who in civility denyed it, because they would not make him subject to concupiscence, as Man. For these men colendo Deum violant, violate the honor of God which they pretend they tender, and ne∣ver wrong him more than with reverence and a complement. Impossible it is that God should withdraw his presence from any thing, because the very substance of God is infinite. He filleth heaven and earth, and yet he takes up no room in either. His Substance is immaterial, pure, and so incom∣prehensible in this world, that although no part of us be ever absent from him, who is present to every particular thing, yet his presence we dis∣cern no further than only that he is present: which partly by reason, but most perfectly by faith, we know to be most certain. He is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, open to our sight, that we may see him, and yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lyeth hid in darkness as in a Pavilion, that we may believe more than we see. He doth not fill the world as Water, or Ayr, or the very Light; that he should fill the lesser part of the world with the lesser part of himself, and the greater part with a greater proportion. Novit ubique totus esse, & nullo contineri loco: He is

every where, yet included in no place. He comes to us, but not recedes from where he is; nor when he with-draws, doth he forsake the place to which he came, saith St. Augustine. Deus est intra omnia, non tamen inclusus; extrà omnia, sed non exclusus; infra omnia, sed non depressus; supra omnia, sed non elevatus: God is within all things, yet not shut-up; he is without all things, yet not excluded; he is above all things, yet not exalted; and he is below all things, yet not depressed. From the Infinity of his Substance, follows necessarily the Immensity; I fill heaven and earth, saith God. St. Augustine in his Confessions considered the World as a Sponge which the * 1.13 infinite sea of Gods Essence did compass and fill. Trismegistus conceived that God was a Sphere or Circle cujus centrum est ubique circumferentia nus∣quam, whose Center is every where, and Circumference no where: which doth most fitly express it. For there is not the least particle of this sphae∣rical world but it is supported by the unity of Gods Essence, as by an in∣ternal Center; and yet neither the circumference of this world, nor any circumference which we can conceive, can circumscribe his essential Pre∣sence, so as we may say, Thus far it reacheth, and no further. And this is it which the Schools do mean when they say, that as Gods Essence su∣steins and upholds all things, so it doth also contein and compass all things which either are or may be, not corporally, but spiritually, as Eternity doth all times. There is no part of the Heaven, there is no part of the Earth, in which God is not according to his Essence, and out of which he is not according to his essence; in qua non est totus, & extra quam non est totus, as they speak. Cùm dicitur totus esse in mundo denotatur non aggre∣gatio partium, sed privatio diminutionis, saith Parisientis; When God is said to be all in every place, we understand not any aggregation of parts, but privation of diminution; so that his Essence without any diminution or division is in every place: The Angels are not circumscribed, yet being finite treasures, they are said to be in uno loco, quod non sint in alio, saith Aquinas; no otherwise in one place, but in that they are not in another, and cannot be every where. Homo, cum alicubi est, tum alibi non erit, saith Hilary, lib. 8. De Trin. When a man is in this place, he cannot be in that. Infirma ad id natura ejus ut ubique sit, qui insistens alicubi sit; For his nature is uncapable of being every where who is conteined any where. Deus autem immensae virtutis vivens potestas, quae nusquam non adsit, nec desit usquam; But God, who is a living Power of immense virtue, is so present to every place that he is absent from no place. Who insinuates himself by those things which he hath made, ut ubi sua insint, ipse esse intelligatur, that where the works of his hands are he may be understood to be there also. Therefore as he hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Infinity exceeding all essence, so he hath also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Essence present every where, and yet in no place. As he is eternal, so he is omni-present. As Seneca saith ex∣cellently, Nulla immortalitas cum exceptione est, nec quicquam noxium ae∣terno, Immortality is not with exception, nor can any thing destroy that which is eternal; so may we, Nulla infinitas cum exceptione, No Infinity admits of exception. For that which is infinite must needs be immense; nor is it so in one place that any other place is excepted: but it is so with∣in all things that it conteins them; and so without, that it concludeth and compasseth them; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Athanasius speaks, within all things, yet not included in any thing. God then is in heaven; but not so that his Majesty is confined to that place. For the heaven, even the * 1.14 heaven of heavens, cannot contain him. The subject is of a high nature, and the way rough and rugged; but we have paced it over with what smooth∣ness and plainness we could. You may perhaps bespeak me, as Alexander did his Master Aristotle, Doce nos facilia, teach us those things which are

easie. Multa inutilia & inefficacia sola subtilitas facit, The subtilty of the matter and the obscurity of the delivery make many things want their efficacy: It is so in Divinity as well as Philosophy. I confess it: But yet our dis∣course cannot be plainer than the subject will permit. And I am sure no auditory should be unfit for such a lesson, because I know this lesson is not unfit for any auditory. Aristotle was wont to divide his lectures into Acroamatical and Exoterical; Some of them conteined choice matter, which he privately read to a select auditory; others of them but ordinary stuff, and were promiscuously exposed to the hearing of all that would come. But it is not so in our Christian Philosophy: We read no Acroamatical le∣ctures, but open all truths as far as it hath pleased the King of heaven to re∣veal them: Nor must any man take them as things out of his sphere, and a∣bove his reach. Besides, it is our duty to take from you all gross and car∣nal conceits of God. And we have just cause to fear that some are little better perswaded of God than the ancient Anthropomorphites, who thought that God hath hands and feet, and is in outward shape proportioned unto us. If you yet doubt of the use of this, the Prophet David shall most pa∣thetically apply it for me; Whither shall I go from thy Spirit? or whither * 1.15 shall I flee from thy presence? If I ascend up into heaven: if I make my bed in hell, behold, thou art there. If I take the wings of the morning, and dwell in the utmost parts of the sea, even there shall thy hand lead me, and thy right hand shall hold me. Now nothing can be of greater force to restrain us from sin then a strong perswasion and assurance that whatsoever we do or think lyeth open to the view and survey of some Eye that is over us. Se∣crecy is much desired amongst men: and there is no such fomenter of evil actions as it is: For what no man knows is accounted as not done. But magna necessitas indicta probitatis, saith Boetius; There is a kind of necessity of doing well laid upon us when we know that God is a witness and obser∣ver of our actions. What rocks canst thou call to cover thee? what hills to hide thee from his eyes? What night can veil thee? Propè est à te Deus, tecum est, intus est, saith Seneca; God is near thee, is with thee, is within thee: Cui obscura lucent, muta respondent, silentium confitetur, saith Leo; To him Darkness is as light as the Day, the Dumb speak, and Silence shri∣veth it self. Think not because God is in heaven, he cannot see thee at such a distance: For he fills both the heaven and the earth: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He beholds all things, and heareth all things, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Basil calls him. From heaven he beholds the children of men, and considereth all * 1.16 their wayes. To him thy Complement is a lye, thy Dissimulation open, thy Hypocrisie unmaskt, thy Thoughts as vocal as thy Words, thy Whisper as loud as Thunder, and thy Secresie as open as the Day. All things are written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Gods Book. Nay, he keeps a Book in the very closet of thy soul, the only Book of all thy Library, saith Bernard, which goes along with thee into the world to come. He sees the Title of the Book, SINS; and the Dedication of it, To the Prince of Sin; The several Chapters, so many several Sins; and every Letter, a character of Sin. Quid prodest inclusam habere conscientiam? patemus Deo, saith Lactantius; Why do we shut-up this Book? God can read it when it is shut-up. Why do we bribe our Conscience to be quiet? God understands her language when she faulters. Why do we lay these pillows to rest on? We are awake to God when we are fast asleep. The very strumpets of Rome, who were wont to dance naked upon the stage to make the people sport, yet would not do it whilst Cato was present. Behold, not Cato, but God himself is in presence, qui omnia novit, omnia notat, who knows all things, and marks and observes all things; Which are the two acts of his Providence. We have still over us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Basil speaks, a super-intending

Eye, which tryeth the sons of men, and pondereth all their thoughts. Therefore the Father said well, Ubi est Dei memoria, ibt peccatorum oblivi∣um & malorum interitus; the very memory of God is an antidote against sin: For the most secret Sin we commit is as open to him as that which is com∣mitted before the Sun and the People. We read in Velleius Paterculus of Livius Drusus a great Gentleman of Rome, who being about to build him an house, his work-man told him that he could so cunningly contrive the windows, the lights, the doors of it, that no man should be able to look in and see what he was a doing. But Drusus answered him, If you desire to give me content, then so contrive the lights of my house that all may look in and see what I do. St. Hilary doth make the application for me; In omni∣bus vitae nostrae operibus circumspecti & ad Deum patentes esse debemus: This is the right fabrick of a Christian mans soul, which, being innocent, still opens and unfolds it self unto God, and is so much the better contrived by how much the more liberally it admits of light, ut liberis & per inno∣centiam patulis cordibus Deus dignetur lumen suum infundere, that innocen∣cie having broken down all the strong holds and fenses of Sin, and laid o∣pen the gates of the Heart, the King of glory may enter in, and fill it with the light of his countenance. Oh what a preservative against Sin is it to think that all that we do we do in Divinitatis sinu, as the Father speaks, in the bosome of the Divinity! When I fast, and when I surfet; when I bless, and when I curse; when I praise God, and when I blaspheme him, I am still even in his very bosome. When we behave our selves as in the bo∣some of our Father, God handles us then as a Father, as if we were in his bo∣some; He gives us an EUGE, Well done, good children: But when our behaviour is as if we were in a Wilderness, or Grot, or Cave, or Thea∣ter, rather rhen in the bosome of God, majori contumelià ejus intra quem haec agimus peccamus, we are most contumelious to him in whose bosome we are.

We have seen now some light in this cloud, and have gained this obser∣vation, That Gods all-seeing Eye will find us out when our curtains are drawn; That what we dare not let others behold, he looks upon; That what we dare not behold our selves, he sees ad nudum, as the Schools speak, naked as it is. You will ask now, Is not God in every place? and if he be in the earth, in hell, beyond the seas, why then are we bound to say, Our Father which art in heaven? Not because heaven doth contein him, but because his Majesty and Glory is there most apparent. God calls heaven his seat, his holy habitation, and he is every where in Scripture stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; * 1.17 heavenly. We will not here spin-out any curious discourse concern∣ing Heaven, as those did in St. Augustine, who did so intently dispute of the caelestial Globe, ut in coelo habitare se crederent de quo disputabant, that to themselves they seemed to dwell there, and to have made Heaven their Kingdome as well as their argument. It is plain we must not understand here Moses's Heaven, the Ayr for the Firmament, but St. Pauls third Hea∣ven. This is the City of the great King, the City of the living God, the * 1.18 heavenly Jerusalem, a City which hath foundations, whose builder and maker is God. Here our Father dwelleth in light inaccessible, unconceivable: Here he keepeth his glorious residence, and here he hath prepared his throne; Here he keepeth his glorious residence, and here he hath prepared his throne; Here thousand thousands, minister unto him, and ten thousand times ten thousand stand * 1.19 before him: Here he still sheweth the brightness of his countenance, and to all eternity communicateth himself to all his blessed Angels and Saints. Be∣loved; the consideration of this stately Palace of the King of Kings should fill our hearts with humility and devotion, and make us put-up our peti∣tions at the throne of Grace with all reverence and adoration. Is our Father * 1.20 in heaven, clothed with honor and majesty? Then let us who are but dust and

ashes, vile earth, and miserable sinners, when we make our approaches to this great and dreadful God, not be rude, and rash, and inconsiderate, vainly mul∣tiplying * 1.21 words before him without knowledge, and using empty and heart∣less repetitions; but let us first recollect our thoughts, compose our affe∣ctions, bring our minds into a heavenly frame, take to our selves words fit to * 1.22 express the desires of our souls, and then let us worship, and bow down, and * 1.23 kneel before the Lord our Maker, and let us pour forth our prayers into the bosome of our heavenly Father, our Tongue all the whi••e speaking nothing but what the Heart enditeth. This counsel the Preacher giveth us; Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before * 1.24 God: For God is in heaven, and thou upon earth: therefore let thy words be few. Again, is our Father in heaven? Then our heart may be glad, and our * 1.25 glory rejoyce, and our flesh also rest in hope. God will not leave us in the grave, nor suffer us to live for ever under corruption; but in due time we shall be brought out of that bonaage into a glorious liberty, and be admitted into those * 1.26 happy mansions in our Fathers house. He will have his children like unto * 1.27 himself: Therefore we may be assured that as now he guideth us with his coun∣sel, * 1.28 so he will afterwards receive us into glory. Our elder Brother, who is gone before, and hath by his ascension opened the gate of Heaven, and pre∣pared a place for us, will come again at the end of the world, and awake us * 1.29 out of our beds of d••st, and receive us unto himself, that we may enter into the joy of our Lord, for ever behold his face, see him as he is, be satisfied with his likeness, and, as we have born the image of the earthy, so bear the image of the heavenly And now, Beloved, having this hope in us, let us purifie our * 1.30 selves, even as our Father which is in heaven is pure. While we remain here below, and pass through this valley of Tears, let us ever and anon lift up our * 1.31 eyes unto the hills, even to that high and holy place wherein dwelleth that high and lofty One who inhabiteth eternity; yet not boldly to gaze and busily to pry within the veil: For Heaven is too high and bright an object for our Eye to discern and discover, for our Tongue to discourse and dispute of. But SURSUM CORDA; Let us look up to heaven that we may learn not to mind earthly things, but to set our affections on those things which are above, to * 1.32 have our conversation in heaven, and our heart there where our everlasting * 1.33 treasure is. Let us still wish and long and breathe and pant to mount that holy hill, and often with the Spirit and the Bride say, Come; Come Lord * 1.34 Jesus, come quickly, and sigh devoutly with the Psalmist, When shall we come * 1.35 and appear before God? And in the mean time let us sweeten and lighten those many tribulations we must pass through with the sober and holy contemplati∣on * 1.36 of that far more exceeding and eternal weight of glory, of the fulness of joy * 1.37 that is in Gods presence, and of those pleasures for evermore that are at the * 1.38 right hand of OUR FATHER WHICH IS IN HEAVEN. To whom with the Son and the Holy Ghost be all honor and glory now and ever.

Amen.

Notes

• * 1.1

  Acts 26. Ethec. 5.
• * 1.2

  Exod. 3. 14.
• * 1.3

  James 1. 18.
• * 1.4

  2 Tim. 1. 10.
• * 1.5

  Col. 2. 3.
• * 1.6

  Wisd. 11. 20.
• * 1.7

  Job 38. 2.
• * 1.8

  James 3. 11.
• * 1.9

  Rom. 12. 5.
• * 1.10

  Eccl. 4. 10.
• * 1.11

  James 3. 10.
• * 1.12

  Job 11. 8, 9.
• * 1.13

  Jer. 23. 24
• * 1.14

  1 Kings 8. 27.
• * 1.15

  Psal. 139. 7.
• * 1.16

  Psal. 33. 13, 14, 15.
• * 1.17

  Psal. 66. 1. Deut. 26. 15.
• * 1.18

  Psal. 48. 2. Hebr. 12. 22. Hebr 1 10. 1 Tim. 6 16. Psal. 103. 19.
• * 1.19

  Dan. 7. 9.
• * 1.20

  Psal. 104. 1. Gen. 18. 27.
• * 1.21

  Dan. 9 4.
• * 1.22

  Hos. 14. 2.
• * 1.23

  Psal. 95. 6.
• * 1.24

  Eccl. 5. 2.
• * 1.25

  Psal. 16. 9, 10.
• * 1.26

  Rom. 8. 21:
• * 1.27

  John 14. 2, 3.
• * 1.28

  Psal. 73. 25.
• * 1.29

  John 14. 3. Psal. 17. 15. Mat. 25. 21, 23. 1 John 3. 2. 1 Cor. 15. 49.
• * 1.30

  1 John 3. 3.
• * 1.31

  Psal. 84. 6. Psal. 121. 1. Isa. 57. 15.
• * 1.32

  Col. 3. 2.
• * 1.33

  Phil. 3. 20. Matth. 6. 21.
• * 1.34

  Rev. 22. 17, 20
• * 1.35

  Psal. 42. 2.
• * 1.36

  Acts 14. 22.
• * 1.37

  2 Cor. 4. 17.
• * 1.38

  Psal. 16. 11.