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 SECOND SERMON.

1 SAM. 3.18.

And Samuel told Eli every whit, and kept no∣thing from him. And He said, It is the Lord, let him do what seemeth him Good.

THe words are the words of old Eli the Priest; and have reference to that message which yong Samuel brought him from the Lord, such a mes∣sage, as did make both the ears of every one that heard it tingle, ver. 11. Come see the work of sin, what desolation it makes upon the Earth. Ophni, and Phinehas, the two prophane, and a∣dulterous Sons must die: old Eli, the indulgent Father, the High Priest must die; Thirty four thousand Israelites must fall by the sword of the Philistines: The Arke, the glory of Israel must be taken, and be delivered up in triumph unto Dagon; this was the word of the Lord, which he spake by the mouth of the child Samuel, and not a word of his did fall to the ground at the 19. verse: for what God foretells, is done already; with him that calleth the things that are not, as if they were, as the Prophet speaks, there is no difference of times, Nothing past; Nothing to come; all is present; So that old Eli did see this bloody Tragedy acted, before it was done; saw it done before the signal to Battle was given; did see his Sons slain, whilst the Fleshook was yet in their hands; himself fall, whilst he stood with Samuel; the Israelites

slain before they came into the field, the Arke taken whilst it was yet in the Tabernacle; a fad, and killing presentment, whether we consider him as a Father, or a High Priest; a Father looking upon his Sons falling before the Ark, which they stood up and fought for; as a High Priest beholding the people slain, and van∣quisht, and the Ark, the Glory of God, the Glory of Israel, in the hands of Philistines.

But the word of the Lord is gone out, and will not return empty and void; for what he sayes shall be done, and what he binds with an oath is irreversible, and must come to pass, and it is not much material, whether it be accomplisht to morrow, or next day, or now instantly, and follow as an Eccho to the Pre∣diction, nam una est scientia Futurorum, * 1.1 saith S. Hierome, for the knowledge of things to come is one and the same: And now it will be good to look upon these heavie Judgments, and by the terror of them fly from the wrath to come; as the Israelites were cured by looking on the Serpent in the Wilderness; (For even the Justice of God, when it speaks in thunder, makes a kinde of melody, when it toucheth, and striketh upon an humble, sub∣missive, yeelding heart.) Behold old Eli an High Priest to teach you, who being now within the full march, and shew of the Enemy, and of those judgments which came apace towards him like an Armed man not to be resisted, or avoided, and hearing that from God which shook all the powers of his soul, settles, and composes his troubled minde with his consideration, That is was the Lord: in this silences all murmur, slumbers all impatience, buries all disdain, looks upon the hand that strikes, bows, and kisseth it; and being now ready to fall, raiseth himself up, upon this pious and Heavenly resolution Dominus est, It is the Lord, Though the people of Israel fly, and the Philistines triumph, though Ophni and Phinehas fall, Though himself fall backward, and break his neck, Though the Ark be taken, yet Dominus est

It is the Lord; let him do what seemeth him good.

Which words are a Rhetorical Enthymeme, perswading to humi∣lity, and a submissive acquiescience under the Hand, the mighty Hand of God, by his power, his justice, his wisdom, which all meet and are concentred in this, Dominus est, It is the Lord. He is omnipo∣tent, and who hath withstood his power? He is just, and will bring no evil without good cause; He is wise, & whatsoever evil he brings, he can draw it to a good end, and therefore Faciat quod bonum in oculis, let him do what seemeth him good. Or you may observe first, a judicious discovery, from whence all evils come. Dominus est, It is the Lord. Secondly, a well-grounded resolution 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to behave our selves decently, and fittingly, as under

the power, and justice, and wisdom of God, Let him do what seem∣eth him good. The first is a Theologicall Axiome Dominus est, It is the Lord, There is no evil in a City, Which he doth not do. The second a conclusion as necessary, as in any Demonstration: most necessary I am sure for weaknesse to bow to Omnipotency: In a word, The Doctrine most certain, Dominus est, It is the Lord ... All these evils of punishment are from him; and the resolution, (which is as the use and application of it) most safe Faciat quod bonum in oculis, Let him do what seemeth him good.

Of these we shall speak in their order: and in the prosecution of the first (for we shall but touch upon, and conclude with the last) that you may follow me with more ease, we will draw the lines by which we are to passe, and confine our selves to these four particnlars, which are most eminent, and remarkeable in the sto∣ry. First, that Gods people the true professors may be delivered up to punishment for sinne. Secondly, that in these general judge∣ments upon a people, the good many times are involved with the evil, and fall with them. Thirdly, that Gods people may be de∣livered up into the hands of Philistines and Aliens, men worse then themselves. Fourthly, that the Ark, The glory of their profession, may be taken away; These four, and then fix up this inscription, Dominus est, It is the Lord, and when we have acquitted his Justice, and wisdom in these particulars, cast an eye back upon the inscrip∣tion and see what beams of light it will cast forth for our direction. Dominus est, it is the Lord, &c.

And in the first place, of Ophni and Phineas, the Text tels us, That they hearkened not unto the voice of their Father, because the Lord would destroy them, which word Quia is not casuall, but illative, * 1.2 and implyes not the cause of their sinne, but of their punishment: they did not therefore sin, because God would punish them; but they hearkened not to the voice of their Father, therefore the Lord de∣stroyed them, as we use to say, the Sun is risen, because it is day; for the day is not the cause of the Suns rising, but the Sun rising makes it day. They were sons of Belial, vessels already fitted for wrath, as we may see, by their many fowl enormities, and there∣fore were left to themselves, and their sinnes, and to wrath which at last devoured them! Gods Decree, whatsoever it be, is im∣manent in himself, and therefore could not because of that diso∣bedience and wickednesse, which was extrameous and contrary to him, nor could there be any action of Gods, either positive, or ne∣gative joyned with it, which might produce such an effect, and what need of any such Decree or Action, to make them disobedi∣ent, who refuse to hearken to their Father, or to harden them whose sinne was now great before the Lord? But we must conclude these two within the 34000. that were slain; And now, * 1.3 the de∣livering up the people in such a number to the sword may seem

to prejudice, and call in question the Justice of God, what? His people? His own people, cull'd out of the Nations of the earth, must these fall by the sword of these Aliens, these enemies to God, that know not his Name? shall not the Judge of all the earth do right? yes he will: for even in this, Dominus est, It is the Lord.

For as the Lord once said to his people: * 1.4 where is the bill of your mothers divorcement, whom I have put away? so here he may ask, were is that Bill, and obligation, which I made to pro∣tect you, if there be any brought forth, we shall finde it rather like a Bill of sale, then the conveyance of an absolute Gist: on the one side, God promiseth something on his behalf, on the other, there is something required on ours; Read the Covenant, and con∣tract between them: they had his promise to be their God, and they were the sons of promise; Gal. 4. but then, these promises were conditionall, and in every conditionall promise, there is an obligation and command: I will be their God, that is his promise, and they shall be my people, that's their duty; and if these meet not, the promise is void, and of none effect. There is not a more true and naturall glosse upon this promise, than that of Azariah, in the Chronicles, * 1.5 Hear you men of Asa, of all Judah, and Benjamin, The Lord is with you whilst you are with him; and if you seek him, he will be found of you, but if you forsake him, he will forsake you, both must go together, or both are lost; for if they will be his people, then his promise is firm, being found in the eternall essence of God, and so as constant, and immutable as Himselfe: but if they break his commandment, and put it from them: Then to be their God, were not to be their God; then to make good his promises were to vilisy, and debauch them: This were libera∣litarem ejus mutare in servitutem, * 1.6 to turn his liberality into slavery, pro∣digally to pour the Pretious oyl of his goodnesse into a vessell that could not hold it, to protect and countenance a man of Belial; be∣cause he bears the name of an Israelite. And therefore in the 27. of Isaiah at the 11. verse, where God upbraids his people of folly, he presently cancells the bill, and puts them out of his protection, Therefore he that made them will not have mercy upon them, he that sra∣med them will shew them no favour, what though they be the peo∣ple which he hath purchased? yet he will take no care of his own purchase; though they be his possession, he will give them up, he will not do what he promised, and yet be Truth it self; for if they do not their Duty, he did not promise; Though he made them; though he formed them; yet he will not own them, but forsake and abhor his own work; he will surrender them up, and deliver them to Destruction. Even here, upon the forehead of a desolate, and rejected Israelite, we may set up this Inscription, Dominus est, It is the Lord.

And now, if we look up upon the Inscription, Dorrinus est, It is the Lord, we may read and interpret it, without a Guide, and learn not to Trifle with God, because he is our Lord, not to mock him with our Hypocrisy, and force in our profession to countenance our Sin, to be worse then Philistines because we are Israelites, to be his Enemies, because we call our selves Gods people; to be worse, then Turks or Jews, because we are Christians. Oh the Happy times of the Infant Church, when the Pagan could finde nothing amongst the Christians to accuse, but their Name, and then what Times are These, when you can scarce see any thing commendable in the Christian, but the Name? you may call it, if you please, the dotage, or blindnesse, of the Church; for the Temple of the Lord, the Temple of the Lord; The Israelite, the Israelite, The Christian, the Christian, the Protestant, the Pro∣testant. This is the Musick, with which most use to drive away the evil Spirit, all sad and melancholy thoughts from their hearts: but indeed, (saith Basil) the Devil doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth daunce, and leap for joy to hear it, when he hears not withal, the noise of our groanings, of our prayers, of our good works, nor the Harmony of a well tuned, and well composed life to go up to Heaven along with it. Oh what pitty is it that God should place us in Paradice in a place of pleasure and safety, and we for∣feit it, that he should measure out unto us, as it were, by the line, a goodly Heritage, and we pluck up our own hedges, and lay our selves open to every Wild-Beast, that he should make us his people, and we force him to be our Enemy, in a word, that our Inheritance should begger us, our security betray us, and our royal prerogative undo us; and further we carry not this consideration.

2. We passe to the second particular: and in the second place, in so great a number as 34000, I may say, in the whole Com∣mon-wealth of Israel (for a Common-wealth may suffer in a far less Number) we cannot doubt, but some there were that fear∣red the Lord, and shall there be, as the Wise-man speaks, * 1.7 the same event to the righteous, and the wicked, to the clean, and him that sacrificeth not? will God Incesto addere integrum, will he destroy, saith Abraham, the righteous with the sinner? This indeed is the depth of God; and a great part of the world have been troubled at the very sight of it; but yet, if we behold it with that light, which Scripture holds forth, we shall finde it is not so unfordable, but we shall make some passage through it.

For, I if we could not make answer; or render any reason, yet this ought not to prejudice, or call in question the justice of it, especially with us men, who are of Dull, and slow understandings, and when we have wearied our selves in searching out causes of natural things, yet after all our sweat and oyle cannot attain so

far, as to know, why the grasse which is under our feet is green, rather then purple, or of any other colour, and therefore far below those Supernaturals; and most unfit to search out those causes, which God may seem to have lockt up in his own Brest; God is the lord of all the earth, * 1.8 and as the Prophet tells us a thousand years in his sight are but as one day, so in the case we now speak of, a thousand, a million, a world of men are with him, but as one man, and when the Lord Chief Justice of Heaven and Earth shall sit to do judgement upon sinners (what Caligula once wantonly wished to the people of Rome) all the world before him have but as it were, one neck, and if it please him, by that jus pleni Dominii, by that full power and Dominion he hath over his creature, * 1.9 He may, (as he welneer did in the Deluge) strike it off at a blow. His judgements are past finding out, and therefore not to be questioned; He is the great Geometrician of the World, which made all things in number, weight, and measure, and hath infinitely surpast all human inventions whatsoever, and therefore we cannot do him less honour, then Hiero King of Sicily did to Archimede the great Mathematician; for when he saw the Engins which he made, and the marvellous effects which they did pro∣duce, he caused it to be proclaimed, that whatsoever Archimede did after affirme, how improbable soever it might seem, yet should not once be called into question, but be received and en∣tertained as a truth; Let the course of things be carried on as it will, let death passe over the door of the Egyptian, and smite the Israelite, let Gods Thunder misse the house of Dagon, and shiver his own Tabernacle, yet God is just and true, and eve∣ry man a liar, that dares but ask the question; why doth He this? Look over the whole Book of Job, and you shall see how Job, and his Friends are tost up and down on this great deep: For it being put to the question, why Job was thus fearfully handled, his Friends ground themselves upon this conclusion; that all af∣fliction is for sin, and so lay folly and hypocrisie to his charge, and tell him roundly, that the judgement of God had now found him out, though he had been a close irrigular, and with some art and cunning hid himself from the eye of the World; but Job on the contrary, as stoutly pleads and defends his innocencie, his justice, his liberality, and could not attain to the sight of the cause, for which Gods hand was so heavy on him; why should his Friends urge him any more, * 1.10 or persecute him as God? they dispute in vain, for in their answers, he sees nothing but lies. At last when the controversie could have no issue, * 1.11 Deus è machina God himself comes down from Heaven, and by asking one question puts an end to the rest, * 1.12 who is this, that darkneth Counsel with words without knowledge? condemns Iob, and his Friends of ig∣norance, and weaknesse, in that they made so bold and dan∣gerous

attempt, as to seek out a cause, or call his judgement in∣to question.

2. It may be we may save the labor that we need not move the question, or seek any reason at all, for in these common ca∣lamities which befall a people, it may be God doth provide for the Righteous, and deliver him, though we perceive it not. Some examples in Scripture make this very probable; the old World is not drowned, till Noah be stript, and in the Ark, the shower of fire falls not on Sodom, till Lot be escaped; Daniel and his fel∣lows, though they go away into captivity with rebellious Judah, yet their captivity is sweetned with honours and good respects, in the Land into which they go, and which was a kinde of lea∣ding captivity captive, they had favour, and were intreated as friends, by their enemies, who had invaded and spoiled them. And may not God be the same upon the like occasions? How many millions of righteous persons have been thus delivered, whose names notwithstanding are no where recorded? some things of no great worth are very famous in the world, when many things of better worth lie altogether buried in obscurity caruerunt quia vale sacro, because they found none who could or would transmit them to posterity. Vixere fortes ante Agamemnona, no doubt, but before and since millions have made the like es∣capes, though their memory lies rak'd up, and buried in oblivion.

But then, suppose the righteous do taste of the same cup of bitternesse with the wicked, yet it hath not the same taste and relish to them both, for calamity is not alwayes a whip, * 1.13 nor doth God alwayes punish them whom he delivers over to the sword; to lose my goods, or life is one thing, and to be punisht, another, it is against the course of Gods providence and justice, that inno∣cency should come under the lash; * 1.14 shall not the Judge of all the earth do right? yes, he shall, and without any breach of his justice, take away that breath of life which he breathed into our No∣strils, though we had not sinned after the similitude of Adams transgression; for he may do what he will with his own, and take away our goods or lives from us, when and how he pleaseth, because he is Lord over them, and we have nothing which we received not from his hands: God is not alwayes angry, when he strikes, nor is every blow, we feel, given by God the aven∣ger, for he may strike as a Father; and therefore these evils change their complexions, and very natures with the subject up∣on whom they are wrought, they are, and have the blacknesse of darknesse in the one, but are as Angels, and messengers of light to the other, and may lead the righteous through the valley of death into the land of the living, when the wicked are hewen down by the sword, to be fuel for the fire. What though they both be

joyned together in the same punishment, as a Martyr, and a Thief in the same chain, * 1.15 yet manet dissimilitudo passorum, in similitudine passionum; though the penalties may seem alike, yet the diffe∣rence is great betwixt the patients, though the world perhaps cannot distinguish them; and death it self, which is a key to open the gates of Hell to the one, may be no the other, what the Rab∣bles conceive it would have been to Adam, had he not fallen, but osculum pacis a kisse of peace, a gentle, and loving dismission into a better state, to conclude this then, a people, a chosen people, a people chosen out of this choice, Gods servants, and friends may be smitten, Josiah may fall in the battle, Daniel may be lead into Captivity, John Baptist may lose his head, and yet we may hold up our inscription Dominus est it is the Lord.

And now, let us but glance upon the inscription, and so passe to the third particular; and the first sight of it may strike a terror into us, and make us afraid of those sins, which bring these gene∣ral judgements upon a Nation, as Oppression, Prophanenes, Sacri∣ledge, uncleannesse (which are as visible in the story of the Is∣raelites, as their punishment) which you see carry a train, which will enwrap our Posterity, our Family, our whole Country and like the Dragons tail in the Revelation draws down the stars from Heaven, and brings good men, even the Saints of God, within the compasse, and smart of them: parce Carthagini, si non tibi, said Tent. to Capula, if you well not be good to your self, yet spare Carthage, spare your Country, spare the Charets of Israel and Horsemen there∣of, spare those Lots, which keep your Sodom from burning, who when a Nation is ready to sink, and dissolve, bear up the pillars of it, know ye not that the Saints shall judge the world saith Saint Paul? who being first acquitted by Christ, shall sit with him as his friends, and assessors, and judge and condemn those sinnes, which brought them within the reach of Gods temporal judgements, and over-whelm'd them in the common Calamity and ruine of their Coun∣try.

3. We passe now to the third particular: and if Israel must fall yet let her not fall by the sword of a Philistine. Tell it not in Gath nor publish it in Askelon was part of the Threnody, and Lamenta∣tion of David on the like occasion, and he gives his reason; Lest the Daughters of the Philistines rejoyce, and the uncircumcised triumph: for besides the misery to have such an enemy rejoyce in their mi∣sery, * 1.16 which will make that affliction, which is but a whip, a Scor∣pion; this Defeat might seem to cast some disgrace, even upon their Religion; there being nothing more common in the world, then to commend a false Religion by some fatal miscariage of the professors of the true; to judge of Religion by its State and spreading; to cry it up for Orthodox, when the Church hath

peace, and to Anathematize it, as Heretical, when she is Militant, and under the Crosse, nothing more common with wavering and carnal men, then to lull themselves asleep in most dangerous Errors, by no other Musick, then the cryes, and lamentations of those who oppose them: If Ophni and Phinehas fall in the battle, if Eli the High Priest break his neck, if the Ark be taken, then Da∣gon is god; any thing is god, which is either the work of our hands, or our Fancy. And therefore this may seem not onely a rueful, but a strange spectacle, and (as Diogenes said of Harpalus a notori∣ous, but prosperous Theef) testimonium adversus Deum di••ere to stand up as a witnesse against God himself, * 1.17 and the Government of the World: * 1.18 but the Father will tell us malus interpres Divinae providentiae humane infirmitas, the weak and shallow considerati∣ons of men are but bad interpretations of the providence of God, the wit of man, a poor Jacobs staff, to take the height and depth, the true and full proportion of it. For as we cannot judge of the Beauty of the Vniverse because that in regard of the condition of our Mortality, we can be pleased but in part of it, and so can∣not at once, at one cast of our eye see the whole, in which those parts which offend us, are at peace; no more can the Soul of man, which is confined within a clod of Earth, judge of the course and Method of that Providence, which is most like it self, in those events which seem most disproportionable, which is then most strait and even, when sinners flourish, and just men are op∣prest, most equal when the honest man hath not a mite, and the deceitful a Talent, when the true Prophets are fed with the bread of affliction, and every Balaam hath his wages: when Israel falls, and the Philistin prevailes, because we cannot behold him, but in this, or that particular, but can no more follow him in all his wayes, then we can grasp the World in the palm of our hands.

And by this light we may discover, first, That true Religion cannot suffer with the professors of it, but when they are slain with the sword, and wander up and down destitute, afflicted, tor∣mented, is still the same, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Basil, of the same hue and complexion, and in true esteem, more faire and radiant, when her poor witnesses are under a cloud, in disgrace, nay, I will be bold to say, (and whosoever rightly understands the na∣ture of Religion, will never gainsay it) that if it had not one pro∣fessor breathing on the Earth, not one that did dare to name, and own her (as Eliah once thought, there was but one) yet Religion were still the same, reserv'd in the surest Archives we can ima∣gine, even in sinu Dei in the Bosom of God, the Law-giver (Re∣ligion being nothing else, but a Defluxion and emanation from him, a beam of his eternal Law) so that, that which makes, and Constitutes a true Israelite, which is one inwardly, as Saint Paul

speaks, * 1.19 and in the spirit, hath too much of Immortality, of God in it to fall to the ground, or expire, and be lost with the Israelite. Let not your hearts be troubled, Religion can no more suffer, then God himself.

2. For secondly, If Religion could suffer, it suffered more by the Priests and peoples sin, then the Philistines sword: for by them the name of God and Religion was evil spoken of, * 1.20 and that which cannot suffer, was made the object of their malice, and scorn; as Nazianzen spake of Julians persecution, that it was both a Comedy and Tragedy, * 1.21 a Comedy full of scoffs and obtrecta∣tions, and a Tragedy full of Horror, and yet the Comedy was the most Tragical and bloody of the two. And therefore God Jealous of his Honour, awakes as one out of sleep, returns the scoff upon the Philistine; and makes up the last Act of this Tragedy in his blood; first punisheth the guilty Israelite, and then the Executioner, the text sayes, He smote them in the hinder parts, and put them to perpetual shame, * 1.22 forcing them to make the similitude of their Emrods in gold, and to send them back with the Ark as an Ob∣lation for their sin; so that you see here Gods Method, by which he ordinarily proceeds: first he prepares a sacrifice as vve read Zeph. 1.7. that is, appoints his people to slaughter, then bids his Guests as it is in the same verse, sanctificat vocatos suos, as the vul∣gar read it, sanctifies, that is, sets apart these Philistines, that they may be as Priests to kill and offer them up, and vvhen this is done, God falls upon the Priests themselves, and makes them a sacrifice; * 1.23 Gaza shall be forsaken, Askelon a desolation, they shall drive out Ashdod at Noon-day, and Ekron shall be rooted out: and novv vve may wel conclude; that God is just in all his wayes, and righte∣ous in all his judgements, and fix up our inscription upon this particular also: when Israel is delivered up into the hand of the Philistine; D minus est; it is the Lord.

And novv, if vve look vvell upon the inscription, vve shall finde it to be like the pillar of the cloud, Exod. 14. a cloud of darknesse to the Philistine, but giving light to the Israelite. And 1. the Philistine hath no reason to boast of this, as a preferment, that he is made the instrument of God in the execution of his judgements upon his people; for vve shall finde that it hath been one of the most dangerous, and fatal offices in the World, Nebuchadnezzar vvas so, God called him to it, Jer. 21. Go up against the Land of Merathaim, or of Rebels, and he did lead Israel into Captivity, but hear the vvord of the Lord. How is the Hammer of the Lord cut a sunder, and broke; Jerusalem is taken, but Shishak also shall fall, and in the 28. of that Prophesie, that cup which was sent to Jerusalem, and the Cities of Judah, and the kings thereof, and put into their hands to drink, at the 15. ver. is afterward put into the hand of the king of Shishak to drink, and to be drunken, to

spew, and fall; Thus saith the Lord, you shall certainly drink it, * 1.24 and he gives the reason, at the next verse: for lo, I begin to bring evil upon the City, which is called by my Name, or where my Name is called upon; and shall you go free, shall you go utter∣ly unpunished? if you can raise such a hope, then hear a voice from Heaven; which shall dash it to pieces; I have said it, and I will make it good; you shall not go unpunished v. 29. I have be∣gun with my own house, but I am coming towards you in a Tempest of fire, to devour yours, I have shaken my own Ta∣bernacle, and the house of Dagon shall not, cannot stand. For they, whom God appoints, as Executioners of justice upon his people, are like the image, which the Tyrant saw in his dream, Daniel the 2. partly iron, and partly clay partly strong, and partly broken. v. 42. First God findes them apt; and fit, full of malice, and gall, (for whose hands were fitter to fling stones at David, then his, whose mouth was full of curses? who fitter to keep Gods people in bondage then a Pharaoh? or to lead them into Captivity, then he, whom God did afterwards drive into the fields amongst the Beasts? who could have crucified the Lord of life, but the Jews?) and finding them apt and fit, he permits them, gives these serpents leave to spit their poison, gives these Hang-men leave to do their Office; This, his not hindring them, was all the warrant, and commission they had; G••up a∣gainst the Land can be no more then this, I know you are upon your March, and I will not stand in your way, to stay you, but you shall do me service against your wills, with that malice which my Soul hates; (for we cannot think, that God inspired the Tyrant, or sent a Prophet to him with the message to bid him do that, which he threatens to punish) no: he doth but permit them, he gives them leave to be his Executioners, and in this his permission is their strength, they pursue the Israelite, and lay on sure strokes; their malice is caried on in a Chariot of four wheels, made up of cruelty, impatience, ambition, impudence, and drawn as Bernard expresses it) with two wilde horses, * 1.25 earthly power, and secular pomp, and now they drive on furiously, and God is as one asleep, as one that marks them not, because he will not hinder them, but within a while he will awake; strike off their Chariot wheels, and restrain them, say to them, as he doth to the swelling Sea, Hitherto, you shall go, and no farther, and them they are but clay, they crumble, and fall to nothing. Why should the Philistine boast himself in his mischief? the goodnesse of God endureth yet dayly, and is every day, * 1.26 and in every age the same, and it is no concluding argument, that we please God. when we are imployed in the punishment of those that of∣fend him, nor can we thus argue, no more then we can attribute reason, and wisdom to an Asse, because it pleased God once to

make use of so contemptible a Creature, to reprove the folly of a Prophet.

Secondly, it gives light to the Israelite, by which he may or∣der his steps, with more caution and warinesse; For as our Saviour sayes we may make a friend of Mammon, and Saint Chrysostom adds even of the Devil himself, so may a true Israelite make a friend of a Philistine, and they who survive, may learn by the 34000. who were slain, who being dead, yet speak unto them and us, to fly from the wrath of God, who when we re∣bell against him, can punish us by far worse then our selves. Oh, who would not look upon those sins, as the most horrid spectacles in the World, for the punishment of which, God should cull out such instruments, that are under a greater curse, fitter for the fire then those on whom they are used? If we go on and continue in sin, * 1.27 God may send out his great Army against us, his Grashoppers, his Cankerworm, and his Caterpillar, and eat up our Harvest; * 1.28 He may raise up every Creature, even the timber out of the wall to speak against us; and if we still stand out a∣gainst him, he may raise up some accursed Alien, some Philistine, some childe of Perdition to wreak his vengeance upon us; who would not be afraid of that cup of bitternesse, which must be brought to him by the hand of a Philistine? and forsake sin, if not for the punishment, yet for the executioner? A sad sight it was to see David the Father whipt for his Adultery, by his Son, and David the King chastised by his Subject, who should have kist his Feet; * 1.29 (he himself saies, The Lord bid him doe it) to see a whole Nation carried away Captive by a man, who did after∣wards degenerate into a Beast, to see so many thousand Israclites fall at the feet of Idolaters, and servants of Dagon; but the inscripti∣on is indeleble, what is writen, is written, Dominus est, it is the Lord.

4. But now in the last place: not onely the Priests, and the peo∣ple, but the Ark it self was delivered up: the Ark of his Cove∣nant, and the Ark of his strength; * 1.30 from whence God gave his Oracles, wherein were the Tables of the Law, and Testimony written by the Finger of God, the Glory of God, as Phinchas his wife calls it, even this was made a prey to these cursed Aliens, brought in Tri∣umph into the house of Dagon, at the sift Chapter. And here we may lay our hands upon our mouth, once have I spoken, yea thrice, but here is a great depth, Horror and amazement; and we may fear to proceed any further. What? defeat his own com∣mand? deliver up his own Ordinance; what? deliver up his strength into Captivity, and his Glorie into the enemies hands? yes, even here, Dominus est it is the Lord. God did it, because he suffered it to be done, did it, tanquam dormiens as one asleep, with∣drew himself: when he awakes, then he will lift up his hand, and

it shall fall upon the Philistine, and bruise him to pieces; then it shall be his power and irresistible Arm, now it is but his con∣nivence, and permission. What the rage of the Persecutor, what the Philistine, what the Devil doth, God is said to do, and in ma∣ny places of Scripture, it is called his will: ••. quia volens permittit, because he willingly permits it, for should he interpose his pow∣er, it could never be done, 2. Because he foretels and threatens it, and binds it with an Oath, as he doth here, which he would never do, if he meant to hinder it. Lastly, Though he will not the thing it self, as murder, and Sacriledge, and the Profanation of his Ark yet notwithstanding some good will of God is accom∣plished by it; For even in the most horrid Execution, some good will of God may be accomplisht, he delivers up Christ to be Crucified, but his will was to save the World, and he that was willing his Son should suffer, yet hated the Jew, and for that ve∣ry fact made their house desolate, he found them in the gall of bitternesse, and left them so, to do his will when they brake it; the malice was their own, and God suffered them to breath it forth, but the issue, and event was an Act of Gods will, of his wisdom, and power; And thus he delivers up the Ark, but it was to preserve it, as Agesilaus abrogated the Laws of L••curgus, that he might establish them, ut semper essent aliquan••o non fuerunt, * 1.31 saith the Historian, they were laid aside awhile, that they might remain, and be in force for ever; so God suffers his Ark to be lead into Captivity, that it might conquer, first Dagon, and then the Israelite, strike off his hypocrisy, and work, and fashion him to the will of God, of whom the Ark was but a representation; suffered it to be removed for a time, that it might be restored a∣gain both to its place and dignity.

For we may observe in these Israelites, what (if we could be impartial) we may soon discover in our selves in the use of those helps, which God hath graciously afforded us: They both ho∣noured and dishonored the Ark, gave it too high an esteem, and yet undervalued it, they called it their God, and made it their Idol. A strange contradiction: yet so visible in the course and progresse of carnal worshippers, that he that sees them in their race, would think they ran two contrary wayes at once were ve∣ry Religious, and very profane, at once did invade Heaven with violence, and yet drive furiously to the lowest pit.

And first, we have just reason to imagine, that when the Ark was taken up upon the Levites shoulders, and they sang let God arise (which was the set and constant form) they spake not by metaphor, but as if indeed they had their God on their shoulders: for in the fourth Chapter, when Israel was smitten at the 2. ver. let us bring say they, the Ark of the Covenant, at the third: The Ark is brought out, and now victory is certain, for when it cometh

amongst us, it willsave us say they. But, as Epictetus once taught his Scholars, that they should so behave themselves, that they might be an Ornament to the Arts, and not the Arts unto them; so the integrity of the Jew should have been a defence to the Ark, and not the Ark made use of, to stand up for a prophane impe∣nitent Israelite. For what a wile, and sophisme of Satan is this, to perswade a polluted sinful soul, that when he hath scornfully re∣jected the substance; (that piety which should make him strong in the Lord) at the last, in the time of Danger, and the furious approach of the enemy, a shadow should stand forth, and fight for him; that when he had broken the Law and Testimonies, not regarded the Oracles, forget all the Mercies of God, and robd him of his glory, that then, I say, the shell, the Ark, the Shittim wood should be as the great power of God to maintain his cause: certainly, if this be not a wile of the Devil, I know no snare he hath, that can catch us: if this be not to deceive our selves, I shall think there is no such thing, as error in the World,

But again in the second place, and on the contrary, as they did Deificare Arcam, as the father speaks, even deifie the Ark, attri∣bute more unto it, then God ever gave it, or was willing it should have; so they did also depretiare vilifie, and set it at naught: called it their strength, their glory, their God, but imployed it in baser offices then ever the Heathen did their gods, who called upon them, to teach them, to steal and deceive: Not long since their Priests committed rapes at the door of the Taberna∣cle, * 1.32 and now they expect the Ark should help those prophane miscreants, who had so polluted it. Oh, the Ark, the Ark, the glory of God, that is able to becalm, and slumber a Tempest, to binde the hands of the Almighty, that he shall not strike; to scat∣ter an Army; to make kings to fly, to crown a sinful Nation with victory, to bring back an adulterer Lanreate, a Ravisher with the spoiles of a Philistine, that shall be a buckler, a protection to defend them, who but now defiled it; that shall be their God, which they made their Abomination: bring forth the Ark and then what are these uncircumcised Philistines? God heard this, saith the Psalmist, * 1.33 and was wroth, and greatly abhorred Israel, and seeing that all the cry was for the Ark, no thought for the sta∣tutes and Testemonies, which lay shut up in the Ark, and oblivion together; seeing the signe of his presence had quite shut him out, of whose presence it was a signe, seeing it so much hono∣red, so much debased, so sanctified, and so polluted, he delivers up the people, and the Ark together into the Philistines hands, that they might learn more from the Ark in the Temple of Da∣gon, then they did, when it stood in their own Tabernacle, learn the right use of it now, which they had so fouly abused,

when they enjoyed it: in a word; strikes off their embroydery, that they might learn to be more glorious within.

I remember, there is a constitution in the Imperial Law, st seudatarius rem Feuae &c. if he that holdeth in see farm useth con∣trary to the will, and intent of the Lord, redit a D••menum, it presently returns into the Lords power. And we may ob∣serve that the great Emperour of Heaven and earth proceeds af∣ter the same manner, with his Leige-men, and homagers the Jews: for when they fell to Idolatry, * 1.34 and bestowed the corn and the wine, which God gave them, upon Baal, then presently God takes to himself away the corn in the time thereof, and the ••tne in the season thereof, & aufer am lanam & lanam, I will recover, ••aith he, my flax and my wool, recover it as my own, thus unjustly u••ur∣ped and detained by these Idolaters. I will cause all her mirth to cease, her Fast-dayes, her New-Moons, her Sabbaths, as if he had said, I will defeat my own purpose. I will nullify my Ordinance, I will ab∣olish my own Law, I will put out the light of Israel, which to my people hath been, but as a meteor, to make them wander in the crooked wayes of their own Imaginations. I will deliver the Creature from the bond of corruption, which seems to groan, and travel in pain under these abuses of prophane men; it being a kinde of servitude and Captivity to the Creature to be dragged, and haled by the lusts, and fancies, and disordinate affections of pro∣phane men, to be dragged to the drudgery of the Gibeonices, which I made to be as free, as the Israelite himself, to be in bondage and slavery under the pride, and extravagant desires, under the most empty, and brutish fancies of corrupt men; Auferam; I will take them away, from such unjust Vsurpers. What should a Prodigal do with wealth? what should a Robber do with strength? what should a boundlesse oppressor do with power? what should Ophni and Phinehas, Adulterers, Oppressors, a sinfull Nation, a people laden with iniquity, do with the Ark of the Co∣venant of the Lord? I will begin, and I will also make an end. * 1.35 This glory shall depart from Israel, and the Ark shall be taken, and here, when the Ark is taken, and the glory departed from Is∣rael; the word, and inscription is still the same, Dominus est: it is the Lord.

And now, to apply this last particular; shall I desire you to look up upon the inscription, it is the Lord? Behold the Prophet Jerem, hath done it to my hand. Ite ad Stlo. Go to my palace, which was in Shiloh; where I set my Name at the first, * 1.36 and see what I did to it for the wickednesse of my people. Go unto Shiloh, and there purge the corruption, the plague out of your hearts, wash off the paint of your hypocrisie with the blood of these 34000. Israclites. Look

upon the Ark, but not so to be dazled, and dote on the glory and Beauty of it, as to lose the sight of your selves, and those sinnes which pollute it. Look upon the word and Sacraments, but not to make them the non ultrà of your worship, and to rest in them, as in the end, to eat, and wash, and hear, and no more, to say the word of God is sweet, and not to taste and digest it, to attribute virtue and efficacy to the Sacrament, and yet be fit∣ter to receive the Devil, then the sop; not at once to magni∣fie, and prophane it, to call it the bread of life, and make it poy∣son; not to come neer the Ark; not to handle these Holy things without feeling; in a word; Not to make them first an Idol; and then nothing in this World.

For (my brethren) it is a very dangerous thing thus to over∣value those things, which in themselves are highly to be estee∣med, and are above comparison with any thing in this World: for when we make them more then they are, we in effect make them lesse then they are, and at last nothing, of no use at all; nay we make that a snare unto us, which was made a Help; and as e∣very Creature within the bounds of its own nature is useful, and profitable, so also these external helps, the Ark of God, the word and Sacraments of the Church, are great blessings, and high∣ly to he Honored, whilst we use them to that end, for which they were first Instituted, whilst we walk within that compasse, and circle, which God hath drawn, according to that form which he hath shewed us. That Jew deserves not the name of an Isra∣clite, that should by word or gesture dishonour the Ark, when we see, he was not permitted to touch it; but then, he that of a signe of the presence of God, in the day of Battle, shall make it his God, is so much a Jew, that he deserves to be flung out of the Synagogue. And that Christian, that bows not to the majesty of the word, and receives it not as a letter, and epistle from God, as Saint Augustin calls it; that esteems not of the Sacraments, as those visible words, the signes and pledges, and conveiances of his great love, and favour to us in Christ, hath too little of the Christian, to make him so much, as one of the visible Church; but he that is high in his P••negyrick, and ever calling: speak Lord, for thy servant heareth; and then lies down to sleep, or if he be awake, is onely active in the denying the power of that word, he so much magnified, and called for, and thinks he hath done all duties, all offices to God, if he do but give him the eare, (which is to trust in the Ark more then in God) He that shall make the Sacrament first an Idol, and then a seal, to shut up Treason in si∣lence, as the Jesuite, or use it as an Opiate once or twice in the yeer, to quiet his conscience, his viaticum, and provision rather

to strengthen him in sin, then against it; he that shall thus mag∣nifie, and thus debase it, and thus exalt, and thus tread it un∣der foot, is guilty of Heresie, saith Erasmus, which is not properly an Heresie, but yet such a kinde of Heresie, which may make him Anathema, though he be of the Church, and at last sever him, as a Goat from the Sheep. And now let us Judge, not according to the appearance, but let us Judge righteous judgement, or rather (if you please do but judge ac∣cording to the appearance. Cast an eye upon these unhappy times, which if they be not the last, yet so much resemble those, which, as we are told, shall Vsher in the great Day, that we have great reason, to look about us, as if they were the last; weigh I say, the controversies, the businesse of these times, and concerning those Duties, and Transactions, which constitute and consummate a Christian, you shall finde as great silence in our Disputes, as in our lives and practice. The great Heate and Contention is concerning Baptisme and the Lords Supper, and the Government and Disciplien of the Church, 'tis not, whether we should denie our selves, and abstain from all fleshly lusts, but whether we may wash or not, whether eat or not, whether Christ may be conveighed in∣to us in Water, or in Bread? whether he hath set up a chaire of infallibilitie at Rome, or a Consistory at Geneva, whether he hath Ordained one Pope, or a Million? what digladiations? what Tragedies about these, and if every particular Fancy be not pleased, the cry is, as if Religion were breathing out its last, when as true Religion consists not principally in these; and these may seem to have been passed over to us, rather as favours and Honours, and Pledges of his Love, then strict and severe Commands. That we must wash, and eat, are Commands, but which bring no Burden, or hardship with them, the performance of them being more easie, as no whit repugnant to flesh and blood; It is no more, but wash and be clean, Eat in remembrance of the Greatest Benefit, that ever man-kinde received. All the difficulty is in the performance of the vow, we make in the one, and the due preparation of the soul for the other, which is the subduing of the lusts, and Affections, the Beatifying of the inward man, which is truely, and most properly the service of Christ, which is the Ark of our Ark, the Glory of our Glory, and the Crown of all those outward Advantages, which our Lord and Master hath been pleased to afford us; * 1.37 we may say with the Prophet Micah, wherewith shall we come before the Lord? or bow our selves before the High God? will he be pleased with the diligence of our ear, with our Washing and Eating, and answer with him at the eighth verse: He hath shewed thee oh man,

what he doth require, to do justly, and to love mercy, and to walk Humbly with thy God. Ite ad locum meum Siolo. Goe to my palace in Silo, and there learn to disdeceive your selves by their Ex∣ample, lest, if all your Religion be shut up, with theirs, in the Ark, all in outward Ceremony and Formality God may strike both us, and the Ark we trust to, recover and call back those Helps and Gracious advantages from such prodigal usurpers. For when all is for the Ark, nothing for the God it represents; when we make the Pulpit our Ark, and chain all Religion to it; when the lips of the Preacher, which should preserve knowledge, and be as a Ship (as Basil speaks, to conveigh that Truth, which is more precious, then the Gold of Ophir, * 1.38 brings nothing but Apes and Peacocks, loath∣some and ridiculous Fancies? when the Hearers must have a Song for a Sermon and that too many times, much out of Tune, when both Hearer and Speaker act a part, as it were upon a stage, even till they have their Exit, and go out of the World; when we will have no other Laver, but that of Bap∣tisme, no bread but that in the Eucharist; when we are such Jewish Christians, as to rely on the shell and outside, on Ex∣ternal formalities and performances, more empty and lesse significant, lesse effectual then their Ceremonies; we have just cause to fear, that God may do unto us, as he did unto Shilo; or as he threatened the same people Amos 8. Send a Famine into the land, not a Famine of bread, but of Hearing the word (and such a famine we may have, though our loaves do multiply, though Sermons be our dayly Bread) that he may deprive us of our Sacraments, or deliver them up to Dagon, to be polluted by superstition, or to be troden under foot by prophaners (which of the two is the worst) that we may even loath, and abhor that in which we have taken so vain, so unprofitable, so pernicious delight; and condemn our selves, and our own foul ingratitude, and with sorrow and confusion of Face subscribe to this Inscription, Dominus est, It is the Lord.

* 1.39 And now we have setled the inscription, Dominus est, it is the Lord, upon every particular; which may seem at first not so well placed; but as the head of Jupiter upon the body of a Tyrant; a merciful God plucking up, and destroying his own people, fighting for the Philistine against the Isra∣elite, as if a dead Israelite, were of a sweeter savour in his Nostrils, then a dead Philistine, and the Ark were better pla∣ced in the House of Dagon, then in his own Tabernacle: but look again, and consider it aright, and you will say, it was

rightly fixed. For the wayes of God are equall, * 1.40 but ours are un∣equal, and nothing but the inequality of our own, makes his seem so; whilest he remaines the same God in the fire, and in the Earth-quake, which he was in the still voice, the same when he slew them, and when his light shined upon their, his Justice takes not from his Mercy, nor his mercy from the equity of his Justice; but he is just when he bindes up, and merciful, when he wounds us; his justice, his wisdom, his mercy are over all his works. The same God that overthrew Pharaoh in the Red sea, that slew great and mighty kings; did deliver up his own people, good and bad; did deliver them into their Enemies hands; did deliver up the Ark to Da∣gon, for his Justice, his wisdom, and mercy endure for ever.

And now, having gone along with old Eli in his discovery, we cannot but take up his resolution, let him do what seemeth him good: and we called it Elies use, or application of his Doctrine; and let us (for conclusion) make it ours; and learn to kisse the Son lest he be angry; nay, to kisse him, to bow be∣fore him when he is angry, to offer him up a peace-offering, our wills, of more power then a Hecatomb, then all our nu∣merous Fasts, and Sermons to appease his wrath, and to bring peace, and order again into the World; that our wills be∣ing his, being subdued by his Spirit, and delivered up into that blessed Captivity, to be under his Beck, and Command, they may stand out against all our natural, and carnal desires, and check and quiet them; which is the truest surrendry we can make, and makes us of the same minde with Christ, who would not saith Hilary, * 1.41 have the granted which he would have done, did not refuse the Cup, but desired it might passe from him: that as Saul, when he was struck to the ground, cryed out, Lord what wouldst thou have me do? so may we, when his hand is upon us, in our trembling and astonishment; say, Lord what wouldst thou have us to suffer? Fiat voluntas, Thy will be done, though it be in our destruction. By this we testifie our consent with him, this is our friendship with God, and they who (as Abraham was) are Gods friends, have idem velle, & i••em nolle, will, and nill the same things with him, are ready Sequi Deum, to follow God in all his wayes, when he seems to withdraw, and when he comes neer us, when he shines upon us, and when he thunders, in what he commands, and what he permits, in what he absolutely will do, and what he makes way for, and will suffer to be done, to follow him

in all, * 1.42 and bow before him, Non pareo Deo, sed assentior, & ex antmo illum, non quia necesse est, sequor, saith the Heathen Se∣ncca; I do not onely obey God, and do what he would have me, but I am of his minde, and whatsoever is done in Hea∣ven and earth, is done as I would have it; The world is never out of frame with me, I see nothing but order, and Harmony; no disturbance; no crossnes in the course of things; for that wis∣dome which is the worker of all things, is more moving them any m•…•…on, * 1.43 and passeth, and goeth through them all, reacheth from one end to another mightily, and draws every motion, and action of men to that end, in which if we could see them, we should wonder and cry out, so, so, thus we would have it. The stubornest knee may be made to bow, and Obedience may be constrained, Balaam obeyed God, but it was against his will, but the true Israelite doth it with joy, and readinesse, and though it be a blow, counts it as a favour; For he that gave it, hath taught him an art, * 1.44 to make it so Goa doth whatsoever he will in Heaven and in Earth, saith the Psalmist, God wills it, and doth it, and when ••is done, our will must bow before it, and we must say with old Ele, Faciat quod bonum in oculis, let him do what he will. Take the will of God in those several wayes, the Scripture, and the light of reason hath discovered it to us, and in every kinde we must subscribe, and vvhat he doth vve must vvill, and vvhat he vvill suffer, must seem good in our eyes, and there is volun∣tas naturalis inclinationis & aesiderti, that desire and inclination which naturally was in him, to work and wish the good of his Creature, which is the proper, and natural effect of his good∣nesse for he Created us, for our good, and his Glory; and there is another will, voluntas P••aec••pti, the Law and Ordinance, vvhich he hath laid upon his Creature, vvhich is every vvhere in Scrip∣ture called his will; for as he Ordained his Creature for good, so he made known unto it the means, by vvhich it should at∣tain to that good for vvhich it vvas at first Ordained. Now vve cannot but yeeld in these, for can therebe any Question made vvhether vve vvil set a fiat, and subscribe to our ovvn good? It is strange that any man should be unwilling that God should love him; unwilling to be happy, or loath that way, which so great love hath designed to bring him to this end. The number is but few of those that do this will; but tis the voice of the whole Christian World, that this will should be done. But there is yet further, as we may observe, voluntas accasionata, a secon∣dary, and Consequent will in God, not natural, but occasioned, and to which he is in a manner constrained. The severity of God, the miseries, and afflictions of this life; induration of will-ful and stubborn sinners, eternal paines laid up in the World to come, are

the effects of this occasioned will. Besides this, there is voluntas permissionis his permissive will, by which he doth give way so far, as he thinks good to the intents, and actions of evil men: He doth not command them, He doth not secretly suggest them, nor doth he incline the Agents to them, nor incline the Philistines to invade that Land, which is none of theirs, but by his infinite prae∣science, foreseeing all actions, and events possible, determines (for reasons best known to himself) to give way to such actions, which he saw would be done, if he gave way; and to these two, we cannot but yeeld, unlesse we will deny him to be God, for if we beleeve him just, or wise, we cannot but say Fiat, let him do what he will; let him be angry, and let him carry on his anger in what wayes, and by what means he please; He is our Father, * 1.45 and loves us, and if we vvill be enemies to our selves, he doth but an act of Justice, and of mercy, if he use the rod, vvhat though he give line to vvicked men, to do that vvhich his soul hates, to suffer that to be done vvhich he forbids? He permits all the evil that is done in the World, if he did not permit it, it could not be done, and if he did not permit evil, Obedience vvere but a name, for vvhat praise is it, not to do that, vvhich I cannot do? vvhatsoever evil he suffers, his Wisdome is alvvayes present vvith him (for he is Wisdome it self) and can dravv that evil vvhich he but suffers to be done, and make it serve to the Advancement of that good vvhich he vvill do, he vvill make it as the hand of justice to pu∣nish offendors, and execute his vvill, and make it as his rod, or Discipline to teach sinners in the way, if vve could once sub∣due our vvills to that vvill of his, vvhich is visible in his precepts, if vve could ansvver love vvith love, and love him, and keep his Commandments, vve should have no such aversnesse from the o∣ther tvvo, no such dislike, if he do vvhat he is forced to do, or permit that to be done, which he hath condemned already: If we do whatsoever he commands us, and be his friends, what is it to us, though he binde the sweet influences of the Pleiades, * 1.46 or loose the bonds of Orion? though he make the Heavens as brasse, and the Earth as iron? though the clods cleave fast together, and the clouds distil not upon them? what is it to us, if he beat down his own Temples, when the tower of Babel reacheth up to Hea∣ven? if the black darknesse be in Goshen, and the Egyptians have light; if fools sport and triumph in their folly, and the whip be laid on the back of the innocent? what is it to us how, or where he casts about his Hail-stones, and coals of fire?

Si Fractus illabatur Orbis Impavidos ferient ruinae.* 1.47

In all these sad and dismal events, in these judgements, which fall crosse with our judgement, and (as the eye of flesh looks upon them) to the minde of God himself, in all these perplexities, these riddles of providence, the friend of God, is still his friend, and favours, nay, applauds whatsoever he doth, or is pleased to suffer to be done, which he would not suffer, did not his Justice and Wisdome require it, which is able to make the most crooked paths straight, to fill every valley and level every mountain, to work good out of evil, and so make all those seeming extube∣rancies, that which to us seem'd disorder, and confusion, that which our ignorance wondered at, smooth and plain and even at the last; Dominus est, it is the Lord, when that word is heard, let every mouth be stopt, or let it declare his Glory amongst the Nations, and his wonders among the people; at that word, let eve∣ry knee bow both of things in Heaven, and things in earth; let men and angels say Amen, his will be done, Dominus est, It is the Lord, it is the antecedent, and the most natural consequent, or conclusion, that can be drawn from it, is this of old Eli the High Priest; Faciat quod bonum in oculis, let him do what seemeth him good.

To conclude then: when we are thus wrought and fashio∣ned to his hand and will, thus meek and yeelding to his Scepter; when we follow him in all his wayes, and not question, but o∣bey his Providence, which is the bridle of the World, and fit for no hands but his, when with old Eli here, we joyn our Fa∣ciat; with his fecit, and are willing he should do, whatsoever is done; when the Lord thunders from Heaven, and shoots his arrows abroad; when we can look upon them sticking in our own sides, * 1.48 and say; thus, thus it should be, Judicia Domini vera, the Judgements of the Lord are true, and righteous altogether, then we have the spirit of God and we have the wil of God, and these ar∣rows will be to us, as Jonathans were to David, as signes, and war∣ning to fly from some danger neer at hand, that those evils we suf∣fer may work that patience, which may make us Cooperarios Dei (as Tertullian spake of Job) fellow workers with God, * 1.49 and joyn us with him in the conquest of those temptations, which they bring along with them; that our patience may beget experience, how weak and fraile we are, when we are moved, and guided by our own will, and this experience; Hope which being founded on the promises of the God of truth, can neither deceive us, nor make us ashamed, a hope that our Ark will return, and God will restore to us all those helps and advantages, which he shall think neces∣sary for us in this our warfare. He that hath the will of God, hath this hope, built upon his power, and wisdom, which alwayes accompanies his will; he that hath the will of God, hath what

he will; hath power, and wisdom, in the strength of which we shall be able to lift up our heads, in the midst of all the busie noyse the World shall make, be stedfast, and immovable, when the tempest is loudest, and when our sun shall be darkned, and the stars fall from Heaven, when there shall be Sects, and divisions, and great perplexity, when our Ark shall be taken, and the glory depart from Israel, look upon all with an eye of Charity, or as Erasmus speaks, with an Evangelical eye, and walk on in a constant course of piety, and contention with those infirmities, which so easily beset us, beating down sin in our selves, though we can∣not destroy errour in our brethren, and so becomes as Nazianzen once spake of his people of Nazianzum, like the Ark of Noah, and by this our spiritual Wisdom, escape that deluge, and Inundation of Contention, which hath neer overflovved, and swallowed up the whole Christian World, and so walk upon these floods, and waves, Christ himself going before, till vve rest upon our Ararat, our holy Hill, that new Jerusalem, that City of peace, where there will be no envie, no debate, no Sects, no Divisions, no contentions, no wars, no rumor of wars, but love, and peace, and unity, and joy, and unconceivable bliss for evermore.

Notes

• * 1.1

  Hier. ad Pam∣mach. adversus errores Joann. Hierosol.
• * 1.2

  2 Ch. v. 25.
• * 1.3

  C 2.17.
• * 1.4

  Es. L. 1.
• * 1.5

  2 Chron 15.2.
• * 1.6

  Tertul.
• * 1.7

  2 Eccle. 14. Horat. Gen. 18.23.
• * 1.8

  Psal. 90.4.
• * 1.9

  A Platone dici∣tur, Deus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vide Plutarch. quaest convival. l. 8. q. 2.
• * 1.10

  Job 30.32.
• * 1.11

  C. 21.34.
• * 1.12

  Job. 38.2.
• * 1.13

  Calamitas non est poena, militia est minus. Foe lix.
• * 1.14

  Gen 28.23.
• * 1.15

  August. de ci∣vitate Dei. l. 1. c. 8.
• * 1.16

  2 Sam. 1.20.
• * 1.17

  Tul. de Nat. Deer.
• * 1.18

  Tertul.
• * 1.19

  Rom. 1.2.
• * 1.20

  Isa 52.5.
• * 1.21

  Invect. secunda
• * 1.22

  Psal. 78.66,
• * 1.23

  Zeph. 2.4.
• * 1.24

  Jer. 25.27.28.
• * 1.25

  Bern. in Cant. Ser. 39.
• * 1.26

  Psal. 51.2.
• * 1.27

  Joel 2.25.
• * 1.28

  Habbac. 2.11.
• * 1.29

  2 Sam. 16.11.
• * 1.30

  Ps. 132. Exod. 37. 1 Sam. 4.
• * 1.31

  Valer. Max. l. 7. c. 2
• * 1.32

  Pulcra laverna, Da mihi falle∣re &c. Hor.
• * 1.33

  Psal. 78.59.
• * 1.34

  Hos. 2.9.
• * 1.35

  1 Sam. 3.12.
• * 1.36

  Jer. 7.12.
• * 1.37

  Mic. 6.6.
• * 1.38

  Orat. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.39

  Concl.
• * 1.40

  Ezek. 18.29.
• * 1.41

  Quod vult of fice did ipsum concedi sibi non vult. De Trin. l. 10.
• * 1.42

  Sen. ep. 96.
• * 1.43

  Wisd. 7.
• * 1.44

  Psal. 115.3.
• * 1.45

  O Foelicem, cui Deus dignatur irasci, Te••tul.
• * 1.46

  Job. 38.31. Deut. 28.3. Job 38.38.
• * 1.47

  Horat. ••d.
• * 1.48

  Psa. 19.
• * 1.49

  Tertul. De pati∣ent.