XXX sermons lately preached at the parish church of Saint Mary Magdalen Milkstreet, London to which is annexed, A sermon preached at the funerall of George Whitmore, Knight, sometime Lord Mayor of the City / by Anthony Farindon.

THE THIRTEENTH SERMON.

GAL. 4.39.

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

IN which words the Apostle doth present to our eye the true face of the Church in an Allegory of Sarah and Hagar, of Ismacl, and Isaac, of mount Sinat and mount Sion, which things are an Allegory; verse 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for it speaks one thing, and means another, and carries wrapt up ••n 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 Jeru∣salem 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 thundered 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 faire correspondence, and agreement, be∣tween 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 heire, and Ismael thrust out, the Christian more honorable, then the Jew.

The curtain is now drawn, and we may enter in, even within the vail, and take that sense, which the Apostle himself hath drawn out so plainly to us. And indeed, it is a good, and plea∣sing sight to see our priviledge and priority in any figure, to finde out our inheritance in such an Heire; our liberty and free∣dom though in a woman, who would not lay claim to so much peace, and so much liberty? who would not challenge kindred of Isaac, and a Burgesseship in Jerusalem? 'tis true, every Christian may; But that we mistake not, and think all is peace, and li∣berty, that we boast not against the branches that are cut off, he brings in a corrective, to check and keep down all swelling, and lifting up our selves; the adversative particle sed, but; But as then, so now: we are indeed of Sarah, the free-woman, we are chil∣dren of the promise, we are from Jerusalem, which is from a∣bove; sed, but: if we will inherit with Isaac, we must be perse∣cuted with Isaac, if we will be of the Covenant of grace, we must take up the Crosse; 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 con∣dition is the same; But as then, he that was born after the flesh, per∣secuted him, who was born after the spirit, even so it is now.

The vail 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 between 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 them was not long, it be∣gan and ended in a scoff: for Sarah saw Ismael mocking of Isaac Gen. 21.9. and yet this scoffe began those 400. yeers of persecution foretold by God, Gen. 15.13. and is drawn down by our A∣postle, to the times of grace. But the now is of larger ex∣tent, and reacheth even to the end of the World, from the An∣gels Antheme, to the last Trump, when Christ shall resigne 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 different in outward Administration: as Tertul. speaks upon another occasion, * 1.1 nunquam ipsa semper alia, etsi semper ipsa, quando alia, because receiving degrees of perfection, yet alwayes one, and the same, when in some respects it appea∣red

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 compasse of this one position, and Doctrine, That, though the priviledge and prerogative, (I may say) Royalties of the Church be many yet was she never exempted from per∣secution, but rather had intailed it 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 af∣ter 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 between these two seeds, betwen those that are born after the flesh, and those who are born after the spirit; When we have passed over these, we will in the last place draw it down to our selves, look back upon perse∣cution brandishing it's 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; But as then he, that was born after the flesh persecuted &c.

1. The persons. That no priviledge of the Church can exempt her from persecution, we may read 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 the flesh lusteth against the spirit, and these two are contrary, * 1.2 i.e. are carried by the sway of their very natures to contrary things; so the chil∣dren of the one, and of the other are contrary. Of the first, our Apostle will tell us, that they killed the Lord Jesus, and killed their own prophets, and persecuted the Christians; and the reason fol∣lows, * 1.3 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 savored of the spirit, like Hannibal in the story, can part with any thing, but war and contention; can be without their native Country, but not without an Enemy, and the rea∣son is plain; 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 contention, and per∣secution, From whence are wars, and tumults, saith Saint James, * 1.4 are they not from those lusts, which fight in their members? From envie, and malice, from Covetousnesse, and ambition, which are the works of the flesh, and are raised from the flesh, as one creature is from another of the same kinde, or rather as a Ser∣pent is out of carryon, or a scarabee out of dung; which if they cannot finde occasion of doing evil, will work and force it out of good it self; so Cain the first disciple of the dvil, as Saint Bas.

calls him, * 1.5 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 the 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 Rabbies fancy) born of the very filth, and seed which the Serpent conveighed into Eve. If there were no evil men, there could be no persecution; for I cannot see how 'its possible for good men to persecute one another. It is more probable, that Satan should rise up against Satan, and one de∣vil cast out another. Evil men may rage against evil men, a co∣vetous 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 ene∣mies; Herod and Pilat may fall out, and then be reconciled, and joyn their forces, as one man, against Christ, and then fall asun∣der, and be at distance again. The wicked may gather together, and with one Heart, and with one Soul pursue the innocent, and hold out their swords together, and joyn their forces to rob and spoile them, and then, when they are to divide the spoil, turn the points of their sword 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, cannot be rich, but by making others poor, cannot be at liberty, but by binding others, cannot soare to their desires height, but by laying others on the ground; cannot live at ease, unlesse they see others in their grave; which are the several kindes of persecution, as it were, the strings of that Scorpion. For that which is born of the flesh, is flesh. Take covetousnesse, and ambition the proper and natural issues of the flesh, and as the Apostle joynes it every where, with unclean∣nesse, so may we with hatred and persecution; for these make that desolation upon the earth, the onely Incendiaries in a Church, or Common-wealth, and the great troublers of the peace of Israel. These destroy the walls, and break down the towers of a City, these rend the Vaile, nay, dig up the very foun∣dation of the Temple, (the spirit is named, but from the flesh is the persecution.) For what did the Husband-men set upon the Lord of the Vineyard Matt. 21. but to gain the inheritance? what set the whole City of Ephesus in an uprore, but Demetri∣us his Rhetorick, the brutish, but strong perswasions of the flesh; from this craft have we this gain? Acts 19. Look back upon every age of the Church: was there ever rent, or Schism which these made not? was there ever Heresie, which these coined not? was there ever fire, which they kindled not? was there ever tor∣ment, which these invented not? was there ever evil in the Ci∣ty, which these have not done? And though the truth, and Re∣ligion

were held up, and shewed openly, for a pretense, yet these envenom'd the heart, and strengthned the hand of all the enemies of the Church, those whet the sword, and made the furnace of Persecution, seven times hotter then it would have been, the flesh is the treasury, from whence these windes blow that rage, and beat down all before them. And thus it is with every one that is born of the flesh, he is ever in labour with mischief, is ever teeming and travelling with persecution, and wants nothing but occasion, as a Midwife to bring it forth.

And now as we have beheld one person in this Tragedy, and the chiefest actor; 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 begets no tigers or Lions) Behold a man, a worm and no man, virumperpissicium, as Seneca calls Socrates, * 1.6 a man of sufferance deaf, or if not, yet dumb to all reproaches; and when injuries are loudest, as silent as the Grave, kissing the hand that strikes him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Naz. candidatum crucis, as Tertul. on that is so sitted and prepared for the crosse, that he looks upon is, * 1.7 as upon a preferment: poor Lamb, he cannot bite and devour; he cannot scatter the Counsels of the crafty, he cannot binde the hands of the mighty; ignorant and foolish, as David speaks, as a beast in this world, a man in nothing but in Christ Jesus; being elemented and made up of love, and peace, and long-suffering, gentlenesse, meek∣nesse, * 1.8 the rinciples of the spirit, having no security, no policy, no eloquence, no strength, but that which lies in his innocency and truth, which he carries about as a cure, but is lookt upon as a per∣secution, by those who will not be healed. Why hast thou set me up as a mark? saith Job, Job 7. why? every one that is born of the spirit is set up as a mark. Saint Paul calls it a spectacle, * 1.9 as a man appointed to die, or as Tertul. renders that place, elegit veluti Bestiarios, cull'd out, and set apart to fight with beasts, a mark for envy to shoot out her eye at, for malice to strike, and spit at; for every Shimei to fling a stone at, and a curse together, every Ziba to cozen, every Ju∣das to betray; a mark for all the Devils Artillery, for all the fiery darts, that malice and subtlety can draw out of Hell: for he must appear (saith Seneca out of Plato) as a fool, that he may be wise; as weak, that he may be strong; as base and vile, that he may be more honorable; and if you ask a reason of his, * 1.10 we can give no other but this: because he is born of the spirit, for he is no sooner thus born, but he comes forth a contentious man, that stri∣veth with the whole earth, nor can the spirit breath, and work in him, but he shakes every corner of the earth, every thing that is from the earth earthy. It strives to pull the wanton from the har∣lots lips, to level the ambitious, with those who are of low degree, it beats the Covetous from his Mammon, it wrests the sword out

of the hand of the revenger; it strikes out the teeth of the op∣pressor, it markes the Schismatick and avoids him, it Anathematizeth the Heritick; It is that Angel which stands in our way, when we are running greedily for a reward; it is that Prophet, that fore∣warns us; that hand on the wall, that writes against us; the Cock that calls us to repentance; that Trump, that summons us to Judgement, well said Martin Luther, Nihil scandalosius veritate, there is not a more scandalous, a more offensive thing in the world, then that spirit of truth which begets and constitutes a Christian; which much resembles the Load-stone quae trahit simul & avertit, which is at once both attractive and averse; at one part draws the Iron, at the other loaths it, as the truth knits al good men, all that are born of the spirit in a bond of peace but withdraws it self, will not joyn with the evil, with those who are born after the flesh, and so makes them enemies; and therefore, I may add to Luther, Nihil pe∣riculosius 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. Condemns the world, that is, con∣vinceth it of infidelity, and so leaves it open to the sentence of condemnation, so doth the world also condemn the truth: 1. By reproaching it, and bringing up an evil report of it, as an unneces∣sary, thriftlesse, troublesome, seditious thing Ecquis Chrislus cum suâ fabulâ? said the Heathen, what ado here is with Christ and his Legend? and so saith every Athiest 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; for that which is not bread, the ambitious for a breath, a sound, a thought; the Superstitious for a Picture, for an Idol, which is nothing: and then 3. 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, by persecuting them, * 1.11 as Ismael did Isaac with a scoff, (for this is all we read, vidit ludentem, Sarah saw Ismael mocking him) and this scoff, this derision, whatsoever it was, Saint Paul calls a perse∣cution, this is the Devils Method to make a scoff, the prologue to a Tragedy, to usher in persecution with a jeer, first put the Christi∣ans 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 cal the orthodox Bishops traditores, and then beat them down at the very Altar, first make them vile, and then nothing; the Psal∣mist fully expresseth it, * 1.12 swords are in their lips, for every word these scoffers speak, eats flesh; it is a mock now, it will be a blow, it wil be a wound, it begins in a Libel, it ends 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, layes on sure strokes, unus venter, sed non unus animus, saith

Aust. as the two Twins strove in the womb of Rebeckah, so these two, the Good and the Evill 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. * 1.13 Art thou borne of the Spirit, a true member of Christ? then prepare thy self for temptation, as the sonne of Syrach speaks; for when thou hast put on These Graces, That make thee one, thou hast with them put on also a Crowne of Thornes; if thou be an Isaac, thou shalt finde an Imsael.

3. From the Nature of the true Church.

Thus then by looking on the persons in the Text, you may plain∣ly see the face, and condition of the Church, and that no priviledge she hath, can exempt her from persecution, which will yet more plainly appeare 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, any other Title she hath. For doe we say she is visible? the best, and truest parts of her are not so; wee see the Professour, but not the Saint; all we can challenge, is but a charitable guesse and conjecture; for the Lord onely knoweth who are his. * 1.14 Doe we call her Catholick and Uni∣versall? * 1.15 she is so, when her Number is but small; she was so when Christ built her as a House upon a rock, open to all, and ready to re∣ceive them, though not many rich, not many Noble entred: shall we give her that high and proud title of Infallible? Although she be so in those Doctrines, without which she cannot be a Church, yet in many Things, we erre all: But when we draw her in her own blood, when we call her Militant, we bring her in wrestling, not onely a∣gainst flesh and blood, against men, but against Principalities, and all those Powers of Darkness; then we shew her as she is. To say, she is the Body of Christ filled with him, who filleth all things, is to set her up as a marke for the World, and the Devill to shoot at; and this, To set her up as a marke, is to build her up into a Church: so that, Though persecution comes forth in severall shapes, with more or less Terror, yet to say the Church is ever free from all, is as full of Absurdity, as to say; A man may live without a soul.

But now, take it with all its Horror, accompanied with whips and Scorpions, with fire and sword; yet is it so farre from the destroy∣ing the true Church, That it rather establishes, enlarges and Adorns her. For the Church of Christ, and the Kingdomes of the Earth, are not of the same making, and Constitution, have not the same soule and Spirit to animate them: These may seem to be built upon Aire, they are so soon thrown down; This is rais'd upon a Holy Hill; These have a weake and fraile hand to set them up, and as

weak a hand may cast them downe; This is the work of Omnipo∣tency, which fences it about, and secures 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 knows not what, and never agrees with it self, is never one, but in a Tempest, in Tumult and Sedition; This is founded upon the eternall 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 irrisistibly to its end. His evertendis una dies, Hora, momentum sufficit, These are long a raysing, and are blowne downe in a moment, but this is as everlasting as his love, that built it; in a word, these are worne out by Time; This is but melted and purged in it, and shall then be most Glorious, when Time shail be no more.

I know well; Persecution appears to us as a Fury sent from Hell, and every Haire, every Threat is a Snake, that Hisseth at us; but 'tis our sensuality, and Cowardize that whips us; yet, the common consent of all men hath given her a fairer shape, and they that run from her, doe preferre the suffering part, and as our Saviour said, 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 Oppresse; even they who have the sword in their Hand, and breath nothing but Terror and Death, will rage yet more, if you say, They persecute you; and either magnify their Cruelty with the name of Justice, or else seek to perswade the world, that they, and they alone suffer Persecution. Every man flies persecution, and every man is willing to owne it. The Arrians complained of the cruelty of the Orthodox, and the Orthodox of the fury of the Ar∣rians; vos dicitis pati persecutionem, saith Austin to the Manichees, * 1.16

"you say, you suffer, but our Houses are laid waste 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 doe to us, you will not impute to your selves;

but what you doe to your selves, you impute to us. Thus it was then; And how doe we look back upon the Marian daies, as if the Bottomless Pit did never smoake but then? and are not they of the Romish party, as loud in their Complaints, as if the Devill were never let loose till now? we bring forth our Martyrs with a Faggot on their shoulder, and they theirs with a Tiburne Tippet, (as Father Latimer calls it) and both glo∣ry in Persecution.

We see then, every party claimes a Title to it, and counts it an Honor to be placed in the Number of those that suffer; and in∣deed, * 1.17 Persecution is the Honour, the prosperity, the flourishing Condition of the Church; for it brings her out of the Shadow into the Sunne, makes her indeed Vifible, puts her to her whole Ar∣mour, to her whole strength, to the whole substance of her Faith, That shee may suffer and Conquer, which indeed is to be a Church. Nazianzen, I remember, calls it the Mystery of Persecution, Sacra∣mentum sanguinis, the Sacrament and Mystery of blood, a visible signe of Invisible Grace, where one thing is seen, and another Thing done, where the Christian suffers, and Rejoyces; is east downe and promoted; falls by the sword, to rise to Eternity; where Glory lies hid in Disgrace; Advantage in losse; Increase in Dimi∣nution; and life in Death; Ecclesia in attonito, a Church shining in the midst of all the blackness, and darkness, and Terrors of the world.

For again, As when Common-wealths are in their best estate, and flourish, every man fits under his own Vine and Figtree, every one walkes in his owne Calling. The Schollar studies, the Merchant Trafficks, the Tradesman sells; The Husbandman Tills and Ploughs the Ground; so the time of persecution to the True Church, to that Body, which is made up of those, who are borne after the spirit, is a Day of Salvation, * 1.18 a Day to work in her Calling (for hereunto you were called, saith the Apostle) where she sits under the shadow of Gods wings, where she studies patience, and Chri∣stian Resolution, where she ploughs up the Fallow ground, and sowes the seeds of Righteousnesse, where she Trafficks for the rich Pearle, and buyes it with her blood, where every Member Acts in its proper place, by the virtue, and to the Honour of the Head.

But this you may say, is True, if we take the Church as Invisible, made up of sheep onely, as a Collection of Saints; To speak truly, Charity builds up no other Church; for all she beholds, are either so, or in a possibility of having that Honor, 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 easy to ob∣serve, that Persecution may enlarge her Territories, Increase her number, and make her more visible, then she was, when the wea∣ther was faire, and no cloud or Darkness hung over her; that when her branches were lopt off, she spread the more, That when her members were dispers'd, there were more gathered to her, when they were drove about the world, they carried that sweet smelling favour about them, which drew in multitudes to follow them, That in their flight they begat many Children unto Christ,

insomuch, * 1.19 saith Saint Hierom, That una vox totius mundi Christus, Christ was become the Language of the whole world. Plures effi∣cimur, quoties metimur, when Christians are drove about the world, and when they are drove out of the World, they multiply, so that we may conclude; That so farre are all the Graces, and beauty of the Church, from raising any Priviledge, to exempt her from per∣secution, that they are rather Occasions and Provocations to raise one, and make Persecution it self a Priviledge.

For in the last place. As it was then, so is it now; And he doth not say, It may be so, or It is by Chance, but Ita est, so it is by the Pro∣vidence of God, * 1.20 which consists, and is seen in the well Ordering, and bringing of every Motion and Action of man to a right End, which commonly runnes in a contrary Course to that, which Flesh and blood, Humane Infirmity would find out. Eternity, and mor∣tality, Majesty, and Dust and Ashes, wisedome and Ignorance steere not the same course, nor are they bound to the same point: My wayes are not your wayes, * 1.21 nor my thoughts yours, saith God by his Prophet, to a foolish Nation, who in extremity of folly would be wiser then God; Mine are not as yours, not such uncertaine, such vaine, such contradictory and deceitfull Thoughts, but as farre re∣moved from yours, as Heaven is from the Earth. And as he hath made the Heaven, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Basil. as a vaile of his Divine Majesty, so in all his proceedings and Operations upon man, * 1.22 he is Deus sub velo, a God under a vaile, Hidden, but yet seene, In a dark Character, but read; not toucht, but felt; Merci∣full, when he seems angry; Just, when in outward appearance he favours Oppression, then shadowing us under his wing, when we think he Thunders against us, The same yesterday in the calme, and to day in the storme; then raising his Church as high as Heaven, when we tremble, and imagine he hath opened the Gates of Hell to devour her; whilst we stand at distance, and gaze and wonder at his Counsells and dispositions, and understand them not. Were flesh and blood to build a Church, we should draw our lines out in a pleasant place; It should not be as a House subject to the winds and weather, but some house of pleasure, a Seraglio, a Royall Pa∣lace; It should not be in Egypt, or Babylon, but in the Fortunate I∣lands, or in Paradise; Our Lily should be set farre enough from the Thornes; For we would goe to Heaven without any Ifs or Ands, without any buts or difficulties; we would be eased, but not weary; we would be saved, but not beleeve, or beleeve, but not suffer, we would heare God, but not in the Whirlwind; Enter into his King∣dome, but not with Tribulation; That is, would have God neither provident, nor Just, nor Wise, that is (which is a sad Interpretation) would have no God at all.

But Gods method is best, and is drawne out by his manifold Wisedome, Eph. 3.10. nor could it possibly be otherwise; * 1.23 For that is Method and Order with him, which we take to be confusion, and that which we call persecution, is his Art, his way of making of Saints, de perverso auxiliatur, raysing us by those evills, * 1.24 we labour under, and as in his manifold Wisedome, he redeemed mankind; so the manner and method of working out our Salvation, is from the same Wisedome and Providence, which as it set an Oportet upon Christ to suffer for us, so it set an Oportet upon the Church, to have a Fellowship in his Sufferings; * 1.25 We must through many Afflictions be consecrated, be made perfect, and so enter into the Kingdome of Heaven. Nor Indeed, Take us, as we are, polluted and uncleane, could we enter any other way, not enter into the New Heavens, but purg'd and refin'd and transform'd by these into a new Creature, Cured by diseases, heal'd by Bruises, rais'd by our Fall, and made more spirituall by the contradiction of those who are borne after the flesh, more Isaacs, then before for the many Ismaels: so that it is not onely agreeable to the wisedome of God, but convenient to the weaknesse of man: God could not save us, we could not be saved any other way; Oportet, we must go this way; Nay, Datum est, * 1.26 it is a Gift, It is given not onely to beleeve, but to suffer, a Gift for which hea∣ven it self is Given; and it is a Beatitude, Blessed Poverty, * 1.27 blessed mourning, blessed persecution; blessedness set upon these as a Crown, or as rich Embroyderie upon Sackcloth, or some courser stuff.

And 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 Provi∣dence and Wisdome, and Mercy of God; As it was then, So is it now, In Abrahams Family, Ismael mocks and persecutes Isaac; In the World, the Synagogue persecutes the Church, and in the Church one Christian persecutes 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 dread∣full, blessed sight, and see what Advantage we can worke, what light we can strike out of this cloud of blood, to direct & strengthen us in this our Warfare, That we may be Faithfull unto Death, and so receive the Crown of Life.

And first, knowing these Terrors, as the Apostle speaks, seeing Persecution entaild as it were upon the Church, seeing a kind of Providence and Necessity, that it should be so; Let us not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Saint Peter speaks, Think it Strange, or be amazed at the fie∣ry Tryall, not be dismay'd when we see that befall the Church,

which befalls the Kingdoms and Common-wealths in the world, when we see the face of the Church gather blacknesse, and not to shine in that Beauty, in which formerly we beheld her. For what strange-thing is it, that Ismael should mock Isaac? that a serpent should bite? or a Lion roar? that the world should be the world? or the Church the Church? For the Church, so far as she is visi∣ble, in respect of its 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, those which are eternal are not seen; * 1.28 the fashion of the world passeth a∣way saith Saint Paul, and so doth the fashion of the Church, and when the scene is changed, it comes forth with another face, and speaks like a servant, that spoke like a Queen; in brief, it is turnd about on the wheel of change, subject to the same stormes, to the same injuries, to the same craft and violence, which the Phi∣losopher sayes, make that alteration in States, changes them not into those which may bear some faint resemblance of them, but into that which is most unlike and contrary to them, sets up that in their place, leaving them lost, and labouring under the expecta∣tion of another change. Thus it is, and ever was, and ever shall be with the Church in respect of outward profession, which is the face of the Church, nor hath the seed of the woman so brui∣sed the Serpents head, but that he still bites at the heel. Behold the Children of Israel in the wildernesse, sometimes in straits; and anon in larger wayes; sometimes sighting Exod. 17. some∣times resting as at mount Sinai; sometimes going forward, and sometimes turning backward, sometimes on the mountains, and sometimes in the vallies, sometimes in places of sweetnesse, as Mithkah, and sometimes in places of bitternesse, as Marah. Behold them in a more setled condition, when their Church had Kings for her Nursing-fathers, how did Idolatry follow Religion at the heel and supplant it? and of all their kings how few of them were not Idolaters? how many professors were there, when Eli∣ah the great Prophet could see but one? and how can that have al∣wayes the same countenance, which is under the power and wills of mortal 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 candlesticks which are now removed out of their place, nor of those many alterations in after ages, but to come home to our selves, our re∣formed Religion cannot boast of many more years, then make

up the age of a man. That six yeers 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 willing to be∣leeve (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 or∣der 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 the frailty of man; It dieth, it wasteth, it giveth up the ghost, and where is it? talk what we will of perpetuity, of visibility, of outward profession Quod cui∣quam 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 Europ, and if the candlestick be removed out of one, it may be removed out of any place, nor is that Church, which calls 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 Gatesof Hell shall not prevail against her. Religion ('tis true) is as mount Sion which cannot be moved, but standeth sast for ever; no sword, no power can divide me from it, nor force it out of my em∣braces; this hath its protection its salaogardium, from Omnipoten∣cy; but the outward profession of it, the form and manner in which we professe it; in a word, that face of the Church, which is visi∣ble is as subject to change, as all those things are which are under the Moon. All I shall say is Nolite mirari, wonder not at it, for whatsoever changes and alterations there be in the outward pro∣fession of Religion; Religion and the Church of Christ is still the same, the same in her nakednesse and poverty, which she had in her cloth of wrought Gold, and all her Embroyderie. Marvel not then, for this admiration is the childe of ignorance, an exhalation from the flesh, and hath more in it of Ismael, then of Isaac.

The third Inference.

And that we may not think it strange; let us in the next place have a right judgement in all things, and not set up the Church in our fancy, and shape her out by the state and pomp of this world, but be transformed by the renewing of our mindes. * 1.29 For by looking to stedfastly on the world we carry the image of it about with us whithersoever we go, and make it the Idea, and plat∣form of a Church; a Mornarchy 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 determine controver∣sies in the Common-wealth, and by this pattern they erect a Tri∣bunal for a Judge in matters of faith. Temporal 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 Goddesse in the shape and likenes of his Paramour, and thought that was best and fittest, which he best likt. From hence it is, from our too much familiarity with the world, from our daily parlies with vanity, from our wanton Hospitality, and free reception of it into our thoughts, and the delight we take in such a guest, we are deceived, and lose all the strength of our judgement, not able to distinguish between Heaven and earth, or discern that one differeth from the other in glory; and being thus blinded, having this vail drawn before our face, we are ve∣ry apt to take the Church and the world to be alike, miscere Deum & saeculum, to mingle God and the world together, and place our selves betwixt them, and so make vanity it self our compani∣on in our way to happinesse. From hence it is, that when we see the sword and persecution to rage against the professors of the Gos∣pel, we think, that not onely the Glory is departed, but the light of Israel is quite put out, that when a kingdom is shaken, and wa∣sted, the gates of Hell hath prevailed against the Church: as ground∣lesse a conceit well neer, as if we should take the description of Heaven in the Revelation to be true in the letter, and think that it is a City of pure Gold, that the foundations of the walls are ador∣ned with precious stones, that every gate is pearl, and the streets shine like Glasse.

And therefore in the third place let us cast down these imagi∣nations, these bubbles of winde and aire, * 1.30 blown up by the flesh, the worser part, which doth soonest bring on a persecution, and soonest fear it; and let us in the place of these build up a royal fort, build our selves up in our holy faith, and so fit and prepare our selves against the fiery trial: For as amongst the Heathen, those Ceremonies were called Mysteries which were precedaneous, and went before the Mysteries, * 1.31 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and he may be said to fight, who doth but flourish, and arms, and fits himself for the battle: so the blessed spirit every where calls upon those who are born of him to watch, and pray, and stand upon their guard, * 1.32 to put on the whole armour of God, that when the devil assaults them in a storm of persecution, they may be able to stand, in time of peace, to prepare for war, to look upon the sword be∣fore hand, to behold the glittering of it, all its terrour; and take it up and handle it, and then by the wisdom, which the spirit teach∣eth, dispute it out of its force and terrour, saying within themselves, 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 and fall under it, 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 carries me into the pitt of destru∣ction. Thus by a familiar conversing with it, before the blow, * 1.33 by opposing our Hopes of Happiness, to the smart and Death it may bring, by setting up Life, against Death, and Eternity against a mo∣ment, we may abate its force and violence, and so conquer before we fight. This is our military Discipline, this is our Spirituall exer∣cise, our Martyrdome, before Martyrdome, This bindes the sa∣crifice with cords to the Hornes of the Altar, and makes it ready to be offered up; This prepares us for Warre, that we may have peace; peace, before we fight, whilst we rest on the Authority, * 1.34 and command of our Emperor, and in his strength (for we may doe 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 which he makes some assault or other, and gaines advantage on the adversary; for how∣ever the day may be faire, and no cloud appeare, yet the sentence is gone out, All that will live Godly in Christ Jesus, must suffer Persecuti∣on: * 1.35 What shall all be torne on the rack; and bruis'd on the wheel? shall all be sacrific'd? shall all be Martyrs? yes, all shall be Martyrs, though many of them lose not a drop of blood. Habet & pax suos Martyres, for there is a kinde of Martyrdome in Peace, for he that thus prepares and fitts himself, he that by an assiduous mortifying of himself (which indeed is in some degree to Deify himself) builds up in himself this firme resolution to leave all, to suffer all for the name of Christ and the Gospel; he suffers, before he suffers, he suf∣fers, though he never suffers, there wanting nothing to compleat it, but an Ismael, but the Tyrant, and the Executioner: he cannot but be willing to leave the world, who is gone out of it already.

Be ye therefore ready, for in an Houre, when you think not, * 1.36 the Son of man, the Captain of your Salvation may come, and put you in∣to the lists: though the trumpet sound not to battell, yet, * 1.37 is it not peace. And if you ask mee, 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 professe, to make it your guide, your Counsellour, your Oracle, whilst the light shines upon your head, when that sayes Go, to Goe, and when it sayes, Do this to doe it; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.38 to exercise your soules unto Godliness, and so incorporate, as it were, and make it Consubstantiall with them, leave and imprint them there in an In∣deleble Character. 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 will not then part with it at a blast, at the mock of an Ismael, or the breath of a Tyrant, which is but in his Nostrills, you will not forsake it in time of Temptation. Love, if it be true, oh, it is mighty in operation, stronger then Death it

self, and will meet and cope with him, though he comes towards us on his pale Horse, * 1.39 with 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 Evills, which are set up to shake our Constancy, and strike us from that rock, on which we are founded: who is a God like unto our God? saith Da∣vid, what can be like to that we love; what can be equall to it? if our Hearts be set on the Truth; to it the whole world is not worth a thought, * 1.40 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 Teare or force a smile, that can deject it with sorrow, or make it mad with joy, that can raise an Anger, or strike a feare, 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 bespeaks the world, as Saint Paul did the Grave, where is thy victo∣ry? nor heigh, * 1.41 nor depth can seperate us from that we love. And love is a Sophister, able to answere every Argument, wave every subtilty, and defeat the Deviills 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his wiles and crafty enterprizes: nay, Love is a Magician, and can conjure downe all the terrours, and noyse of Persecution, which are those evill Spirits, which a∣maze and cow us. Love can rowse and quicken our drooping and fainting spirits, and strengthen the most feeble knees, and the hands that hang downe; If we love the Truth, if Truth be the Antece∣dent, the consequent is most Naturall and Necessary, and it cannot but follow, that therefore we will, when there is reason, lay downe our lives for it.

For, againe, what is said of Faith, is true of Love, it purifies the Conscience, and when that is clean and pure, the soul is in perfect Health, cheerfull and active, full of courage, either to doe or suffer, ready for that disgrace, which brings honour, for that smart which begets joy for that wound, which shall heale, for that Death, which is a Gate open'd to Eternity, ready to goe out and joyne with that Peace, which a good Conscience, which is her Angelus custos, her Angel to keep her in all her wayes, hath seal'd & assured unto her. A good conscience is an everlasting, never-failing foundation the, foun∣dation of that bliss which the noble army of martyrs now enjoy. But then, the clamors & checks of a polluted one, will not give us leisure enough to build up an holy resolution: for when we have deteined the Truth of God in unrighteousnesse, * 1.42 as the Apostle speaks, kept it downe as a Prisoner, and not suffered it to worke in us any Thing like unto it self, when in the whole course of our life, we have kept her Captive under our sensuall Lusts, and affections, have not hear∣kened to her voice, when she bids us do this, but done, the contrary, when in our ruff and jollity we have thus slighted, and baffled her; it is not probable, that in Time of Danger, and Astonishment, she

should have so much power over us, as to winne us, and to prevail with us to 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 evill that we most feare, and avoid the blow, that is coming towards us; for wee shall soon let goe that which wee hold, but for fashion sake, which we fight against, when wee de∣fend it, and tread under foot, even then, when wee ex∣alt it: which hath no more credit with us, then what our Parents, our Education, the voice of the People, and the multitude of professors have even forc'd 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, but is indeed the contrary; if we blesse it with our Tongue, and fight against it with our Lusts, at once embrace and stifle it, then those sensuall Lusts, which in time of Peace did de∣teine, and keep it under, will be the same, and shew them∣selves againe in Time of Persecution, and be as forcible to deterre us from those Evills, which are so, but in shew and appearance, as they were before to plunge us in those of sin, which were true and reall; If we love not the truth, we are Ismaels, and not Isaacs.

Every uncleane Beast is not fitt to make a Sacrifice, nor the hairy scalp of him that goes on in his sinnes fitt for the Crowne of Martyrdome; for how shall hee, who drawes out his life in Open Hostility to Christ, and trifles with him, and contemnes him all his Dayes, suffer or die for him be∣fore Repentance, and Reconciliation, which is indeed in the very Act of Hostility? shall wee seek for Heaven in Hell? or shall wee seek for witnesses to the Truth amongst a Generati∣on of Vipers? Can he who all his life long hath cast Christs words behind him, seale to them with his blood, that they are true? Can the Conscience, so beaten, so wasted, so over∣whelm'd with the Habits of sinne, upon the sudden take in, and entertaine a Feare of so little a sinne, as the deny∣all of one Truth is, in respect of all? Can Ismael, in the twinkling of an Eye, bee made an Isaac? I will not say, It is Impossible, but it carries but little shew of pro∣babilitie; and if it be ever done, it is not to be brought in censum ordinariorum, nor falls out in the Ordinary course that is set, and is to bee lookt upon as a Miracle, which is not wrought every day, but at certain times, and up∣on some important occasion, and to some especial end; for it is very rare and unusual, that conscience should be quiet and si∣lent 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; drive us to the confession of some one truth, which had no power to hold us from polluting our selves with so ma∣ny sins. Keep faith, * 1.43 saith Saint Paul, and a good conscience, which some having put away concerning faith have made ship-wrack; for so neer an alliance there is between faith and a good conscience, that we must either keep them both, or lose them both, faith being (as Saint Paul intimates), as the ship, and an undefiled conscience as the rudder, if you strike off the rudder, or let it go, the Ship will soon dash upon the rocks, and faith will be lost in the waves and floods of this present world.

If then thou wilt stand up against Israel, be sure to be an Isaac, a childe 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 crosse, first crucifie thy self, thy lusts, and af∣fections, if thou wilt be prepared against persecution, first raise one in thy own brest, smother every idle thought, silence every loud desire, check and correct thy wanton sancy, beat down every thing, that stands in opposition to the truth; Be thus dead unto thy self; and then neither death nor life, neither fear of death, nor hope of life shall be ever able to separate thee from the love of God which is in Christ Jesus. This is all the preparation that is re∣quired, which every one, that is born after the spirit doth make, and there needs no more; for he that is thus fitted to follow Christ in the regeneration, against the Ismaelites 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.

* 1.44 And now to conclude: what sayes the Scripture? Cast out the bond-woman, and her son, for the son of the bond-woman shall not inherit with the son of the free-woman. 'Tis true, Ismael was cast out into the wildernesse of Beersheba, * 1.45 and the Iew is cast out, ejectus saith Tert. coeli et soli extorris, cast out of Jerusalem, scattered and dis∣persed over the face of the earth, and made a proverb of obstinate impiety, * 1.46 so that when we call a man a Jew, putamus sufficere con∣vitium, 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? (for such enemies she may have, which hang upon her breasts; called by the same word, sealed with the same Sacra∣ments, and challenging a part in the same common salvation.) To cast out is an act of violence, and the true Church evermore hath the suffering part; but yet she may cast them out, and that with violence; but then, it is with the same violence we take the king∣dom of Heaven, a violence upon our selves. 1. By laying our selves

prostrate, by the vehemency 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, or strike off their chariot wheels; fot this kinde of spirit, these malignant spirits can∣not be cast out, but by prayer and fasting, which is energeticall, and prevalent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Euseb. 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 Steven pleading for Saul the persecutor, till he become Paul the Apostle, which is in effect to cast out the per∣secution it self.

Secondly, by our patience and long suffering: For patience worketh more miracles then power; it giveth us those goods, which our enemies take from us, it makes dishonour glorious, it dulleth the edge of the sword, it cooleth the flames of fire, it wea∣rieth cruelty, shames the Devil, and like a wise Captain turns the Ordnance, upon the face of the enemy. * 1.47 Patience is the proper ef∣fect of faith (for if we beleeve him who hath told us our condi∣tion, what will we not suffer for his sake?) and it is omnipotent, * 1.48 by the virtue of which Saint Paul professes, he could do and suf∣fer all things. It may seem strange indeed, that a mortal, fraile man should be omnipotent, and do all things, yet it is most evi∣dently true; so true that we cannot denie it, unlesse we denie the faith; for if the eye of our faith were as clear, as the reward is Glorious, it would neither dazle at the smile and beauty of a flat∣tering, nor at the terrour of a black temptation; but pleasure would be vanity, and persecution a crown. So that you see, to sit still and do nothing, to possesse our souls with patience, and to suffer all things; is to cast them out.

3. By our innocency of life, and sincerity of conversation; and thus we shall not onely cast them out, but persecute them, as righ∣teous Lot did the men of Sodom; this is to keep our selves to mount Sion, to that Jerusalem, which is above, to defend our priority, our primogeniture, our Inheritance, this is to be born after the spirit. * 1.49 There is saith Austa Just. persecutio, there is a just and praisewor∣thy persecution; for Isaac to be Heire, was a persecution to Ismael; for the Church to be built upon the foundation of the Apostles, Christ being the head corner stone, was a persecution to the Jews: for no sooner had Paul mention'd his sending to the Gentiles, but they fling off their cloathes, and fling dust in the aire, and cry, * 1.50 Away with such a fellow from the Earth, and nothing more odious to a Jew, to this Day, then a Christian. The holy and strict conversation of the just, is a persecution to the wicked; castigat, qui dissentit, hee that walkes not by

our Rule, * 1.51 but draws out his Religion by another, is as a Thorne in our eyes, and a whip in our sides, and doth not instruct, but controll and punish us: Doe they not speake it in plaine words, Contrarius est, he is contrary to our Doings, it grieves, and vexes us to look upon him; He will not digge with us in the Mine for Wealth, he will not wallow with us in Pleasure, nor climbe with us to Honor, 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 Pa∣tience, with our Innocency, even persecute those Ismaelites, no other way but this, by being Isaacs.

The fourth and last.

Lastly, * 1.52 we may cast them out by Casting our Burden on the Lord, by putting our cause into his Hands, who best can plead it, by citing our Persecuters before his Tribunall, 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 returne it; if grief, he can heale it; if dis∣grace, he can wipe it off, and will certainly doe it, if we so cast it upon him, as to trust in him alone; the full perswasion of Gods Power being that, which awaketh him as one out of sleep, puts him to cloth himself with his Majesty, sets his po∣wer a working, to bring mighty Things to passe, and make himself Glorious by the delivery of his People.

* 1.53 To shut up all and Conclude: Thus if we cast our burden upon him, thus if we look up to the Hills from whence commeth our Salvation, * 1.54 wee 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 goe, as wee would have them, look up and lift up our Heads, as herbs peep out of the Earth, when the Sunne comes neere them, and Birds sing when the Spring is neere, so look up, as if our Redemption, our Spring were neere.

Thus if wee Importune Him by our Prayers, wait on Him by our Patience, walk before him, when the Tempest is loudest, in the syncerity and uprightnesse of our Hearts, and put our Cause into his Hands, if there bee any Ismael, to persecute us, any Enemies to trouble us; hee will cast them out, either so melt and transforme them, that they shall not trouble us, or if they doe, they shall rather ad∣vantage them, then Hurt us, rather improve our Devotion,

then coole, and abate it, rather increase our Patience, then weaken it, raise our Syncerity, rather then sink it, rather set∣tle and confirme our Confidence, then shake it, in a word, shall so cast them out, as to teach us to doe it, that wee may so use them, as wee are Taught to use the unrighteous Mam∣mon, to cast them out by making them Friends, even such Friends, as may receive us into Everlasting Habitations, which God Grant for His Sonne JESUS CHRISTS sake, &c.

Notes

• * 1.1

  Tertul. de pallio
• * 1.2

  Gal. 5.17.
• * 1.3

  1 Thes. 2.15.
• * 1.4

  Jam. 4.1.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eas. de •• invidia. 1 John 3.12.
• * 1.6

  Sen. ep. 104.
• * 1.7

  spiritualiz'd in matter
• * 1.8

  Gal. 5.22.
• * 1.9

  1 Cor. 4.6.
• * 1.10

  Jerem. 15.10.
• * 1.11

  Gen. 22.6.
• * 1.12

  Psal. 55.20.
• * 1.13

  Ecclus. 2.1.
• * 1.14

  1 Tim. 2.19.
• * 1.15

  Christi nomen & regnum u∣bique porrigi∣tur, omnibus Christus aequa∣lis, omnibus rex, omnibus Judex, Om∣nibus Deus & Dominus est. Tert. adv. Judaeos. c. 7.
• * 1.16

  August. ep. 48. et 68.
• * 1.17

  Floridi Mar∣tyres dicuntur à Cypriano. ep. 20, 21.
• * 1.18

  1 Tim. 6.22.
• * 1.19

  Crudelitas ve∣stra illecebra est Sectae. Tert. Ap. c. L.
• * 1.20

  Providentia ratio ordinis rerum ad Fi∣em. Aquin.
• * 1.21

  Is. 55.8.
• * 1.22

  Deus tum maximè mag∣nus, cum homi∣ni pusiltus, tum maximè opti∣mus, cum ho∣mini non bonus. Tert. l. 2. adv. Marcion, c. 2.
• * 1.23

  Honorem operis fructus excu∣sat.
• * 1.24

  Tertul. Scorpi∣ac. c. 5.
• * 1.25

  Act. 14.22.
• * 1.26

  Philip. 1.29.
• * 1.27

  Matth. 5.
• * 1.28

  2 Cor. 4. last v
• * 1.29

  Rom. 12.2.
• * 1.30

  The third.
• * 1.31

  Clem. Alex l. 1. strom.
• * 1.32

  Ephe. 6.11.
• * 1.33

  In pace, labore, & incommodis bellum pati dis∣cunt; in armis deambulando, campum decur∣rendo. fossam metrendo, &c. Tert. ad Mar∣ry res. c. 3.
• * 1.34

  In militaris di∣sciplinae sinu & rutela, se∣renus beatae pa∣cis status acqui∣escit. Val. Max. l. 7. c. 3.
• * 1.35

  2 Tim 3.12.
• * 1.36

  Matt. 24.44.
• * 1.37

  Bellum status est nomen, qui potest etiam es∣se, cum opera∣tiones ejus non exerit. Grot. de Jure belli, & pacis.
• * 1.38

  1 Tim. 4.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. de Humil.
• * 1.39

  Mieremb. de arte volunt.
• * 1.40

  Nullum specta∣culum sine con∣cussione spiri∣tus Tert. de Spect. c. 15.
• * 1.41

  Rom. 8.35,36,37,38,39.
• * 1.42

  1 Rom. 81.
• * 1.43

  1 Tim. 1.19.
• * 1.44

  Conclus.
• * 1.45

  Gen. 21.14.
• * 1.46

  Tertul adv. Judaeos. c. 13. Apolog. 21.
• * 1.47

  Rom. 5.3.
• * 1.48

  Philip. 4.13.
• * 1.49

  Hom. 8.10.
• * 1.50

  Acts 22.23. Judaeorum Sy∣nagogae fontes persecutionum. Tertul. Scorp. c. 10.
• * 1.51

  Wisd. 2.12.
• * 1.52

  Psal. 55.22.
• * 1.53

  Conclus.
• * 1.54

  Luk. 21.28.