The happines of the church, or, A description of those spirituall prerogatiues vvherewith Christ hath endowed her considered in some contemplations vpon part of the 12. chapter of the Hebrewes : together with certain other meditations and discourses vpon other portions of Holy Scriptures, the titles wherof immediately precede the booke : being the summe of diuerse sermons preached in S. Gregories London / by Thomas Adams ...

THE HAPPINES of the Church .

OR , A Description of those Spirituall Prerogatiues wherewith Christ hath endowed her .

Considered in some contemplations vpon part of the 12. Chapter to the Hebrewes .

Together with certain other Meditations and Discourses vpon other portions of holy Scriptures : the titles wherof immediatly precede the Booke .

Being the Summe of diuerse Sermons preached in S. Gregories London : By Thomas Adams , Preacher there .

2. Corin. 12. 15. I will very gladly spend and be spent for your soules .

LONDON , Printed by G. P. for Iohn Grismand , and are to be sold at his shop neere vnto the little North dore of Saint Pauls , at the signe of the Gun . 1619.

TO THE RIGHT HONORABLE SIR HENRIE MOVNTAGVE , the Lord Chiefe Iustice of ENGLAND , my very good Lord .

RIght Honourable , my allegiance to the Almighty King necessitates my endeuours to glorify his Great Name . My Profession hath imposed on me all ministeriall seruices . My filiall dutie to our blessed Mother the Church , hath taught me to help forward her cause , both with tongue and penne . My thankfulnes to your Lo. tyes me to seeke your honourable authorising of all these labours . They run to you first , as if they waited your manumission of them to the world . If bookes be our children , and the masculine issue of our braines ; then it is fit that your Lo. who haue the patronage of the father , should also vouchsafe a blessing to the children . Nor is this all : there is yet a weightier reason why they should refuge themselues vnder your Lo s. protection . The world is quickly offended , if it be told of the offences : men study courses , & practise them ; and if the Clergie find fault , yea if we doe not iustify and make good what they magnifie , & make common , they will be angry . It is the most thanklesse seruice to tell men of their misdeeds . Now a busines so distastfull requires a worthy Patron : & whose Patronage should I desire but your Lo s. whose I am , and to whom I owe all duty & seruice ? whose but your Lo s. who are in place to reforme vice , and to encourage goodnes : to make that practicall and exemplary , which is here onely theoricall and preceptory ? God hath intrusted to your hands his Sword of Iustice : draw it in his defence against the enemies of his Grace & Gospel . You sit at the common sterne , and therfore are not so much your owne as your Countreys . Helpe vs with your hands , we will helpe you with our prayers . The God of maiestie & mercy , sanctifie your heart , rectifie your hand , iustifie your soule , and lastly crowne your head with eternall glory .

Your Lordships obseruant Chaplain , Tho. Adams .

To the worthy Citizens of Saint Gregories Parish , syncere louers of the Gospell , present happinesse , and euerlasting Peace .

I Owe you a treble debt , of loue , of seruice , of thankfulnesse . The former , the more I pay , the more still I owe. The second I will be ready to pay to the vttermost of my power ; though short both of your deserts , and my owne desires . Of the last I will striue to giue full payment ; and in that ( if it be possible ) to come out of your debts . Of all I haue in this volume giuen you the earnest : as therfore you vse to doe with bad debters , take this till more comes . You see I haue venturously trafficked with my poore talent in publike , whilest I behold richer graces kept close at home , and buried in silence : liking it better to husband a little to the common good , then to hoord vp much wealth in a sullen niggardice . I censure none : if all were writers , who should bee readers ? if none , idle Pamphlets would take vp the generall eye , be read and applauded , onely through want of better obiects . If the graine be good , it doth better in the market , then in the Garner . All I can say for my selfe is , I desire to doe good ; whereof if I should faile , yet euen that I did desire it , and endeuor it , shall content my conscience . I am not affrighted with that common obiection of a dead letter : I know that God can effectuate his owne ends , and neuer required man to appoint him the meanes . If it were profitable being spoken , sure it cannot be vnnecessary being written . It is not vnknowne to you , that an infirmity did put me to silence many weekes : whilest my tongue was so suspended from preaching , my hand tooke opportunity of writing . To vindicate my life from the least suspition of idlenesse , or any such aspersions of vncharitable tongues , I haue set forth this reall witnesse , which shall giue iust confutation to such slanders . If it be now condemned , I am sure it is onely for doing well . I very well know the burden of preaching in this Citie : wee may say of it in another sense , what Christ said of Ierusalem , O thou that killest the Prophets . Many a Minister comes to a Parish with his veines full of bloud , his bones of marrow ; but how soone doth he exhaust his spirits , waste his vigor ! And albeit there are many good soules , for whose sake hee is content to make himselfe a sacrifice : yet there are some so vnmercifull , that after all his labor would send him a begger to his graue . I tell you but the fault of some , quitting your particular selues : I speake not to diminish the credit of your bounty , which I haue found , and heere with a thankefull profession acknowledge it . In testimony whereof I haue set to my hand , and sent it you a token of the gratitude of my heart . Receiue it from him that is vnfainedly desirous of your saluation : and if he knew by what other means soeuer he might bring you to euerlasting peace ; would studie it , practise it , continue it ; whilst his Organ of speech hath breath enough to mooue it .

Your vnworthy Preacher , Thomas Adams .

The Contents . The Happinesse of the Church . Hebr. 12. 22. But ye are come vnto Mount Sion . The rage of Oppression . Psal. 66. 12. Thou hast caused men to ride ouer our heads . The victory of Patience . Psal. 66. 12. We went through fire and through water . Gods house . Psal. 66. 13. I will goe into thy House . Mans Seed-time and Haruest . Gala. 6. 7. Whatsoeuer a man sowes , he shall reape . Heauen-Gate . Reue. 22. 14. And may enter in through the gates . The Spirituall Eye-salue . Ephe. 1. 18. That the eyes of your vnderstanding . The Cosmopolite . Luke 12. 20. But God said vnto him , Thou foole . The bad Leauen . Gala. 5. 9. A little leauen leaueneth the whole lumpe . Faiths Encouragement . Luke 17. 19. And he said vnto him , Arise . The Saints meeting . Ephe. 4. 13. Till we all meet in the vnity of the faith . Presumption running into despaire . Reue. 6. 16. They said to the Mountaines . Maiestie in misery . Math. 27. 51. And behold , the vaile of the Temple . The Foole and his sport . Prou. 14. 9. Fooles make a mocke at sin . The fire of contention . Luke 12. 49. I come to send fire on the earth . The Christians walke . Ephe. 5. 2. Walke in loue . Loues Copy . Ephe. 5. 2. As Christ loued vs . A Crucifixe . Ephe. 5. 2. He hath giuen himselfe for vs an offering . The good Politician directed . Math. 10. 16. Be wise as Serpents . The way home . Math. 2. 12. And being warned of God in a dreame . Semper Idem . Hebr. 13. 8. Iesus Christ the same yesterday . Gods bounty . Prou. 3. 16. Length of dayes is in her right hand . The lost are found . Luke 19. 10. For the Sonne of man is come to seeke . A Generation of Serpents . Psal. 58. 4. Their poyson is like the poyson of Serpents . Heauen made sure . Psal. 35. 3. Say vnto my soule , I am thy saluation . The Soules refuge . 1. Pet. 4. 19. Let them that suffer according . The end of the Contents .

THE HAPPINES OF THE CHVRCH . HEBR. 12.

Ver. 22. But ye are come vnto Mount Sion , and to the Citie of the liuing GOD , the heauenly Ierusalem ; and to an innumerable company of Angels :

23. To the generall assembly , and Church of the first borne which are written in heauen , and to God the Iudge of all , and to the spirits of iust men made perfect :

24. And to Iesus the Mediator of the new Couenant , and to the bloud of sprinkling , that speaketh better things then that of Abel .

THEY that make comparisons , alteram partem deprimunt , vt res alterius emineant ; debase the one part , that they may aduance the honour of the other . Our Apostle abates the glory of the Law , that he may giue more glory ( where it is more deserued ) to the Gospell . a a 2 Cor. 3. 9. For if the ministration of condemnation be glory , much more doth the ministration of righteousnesse exceede in glory . The summe of the comparison is spent in these three generalls . 1. There were , Omnia terrena , et externa : all things outward and sauouring of earth : ver. 18. A Mount that might still be touched , &c. Here , all Interna et coelestia , spirituall and heauenly . 2. There are all Obscura et caliginosa , darke and difficult : Blacknesse & darknes , &c. Here , all Clara et illustria , cleare and conspicuous : therfore the Prophet called Christ Solem Iustitiae , b b Mal. 4. 2. The Sun of Righteousnesse : and Iohn Baptist stiled him c c Iohn . 1. 8. That light , which lightens euery one comming into the world . 3. There , all were Terribilia , fearefull and amazing : not onely to the people , ver. 19. who intreated that the Word should not bee spoken to them any more . But euen to Moses , ver. 21. So terrible was the sight , that Moses said , I exceedingly feare and quake . Here , all Amabilia et laeta , louely as Rachel , delightfull as Musike : the Gospel is called the Message of peace . Our Apostle therefore preacheth a double quantity in the Gospell ; Magnitudinem Gloriae , multitudinem gratiae : the greatnes of Glory , to worke in vs reuerence : the multitude of Grace , to worke in vs loue & obedience . d d Ioh. 1. 17. The Law was giuen by Moses , but Grace and Truth came by Christ Iesus . The excellency of Christ aboue Moses , is exemplified in the third Chapter of this Epistle , Heb. 3. 6. Moses verily was faithfull in all Gods house as a seruant : But Christ as a Sonne ouer his owne house , &c.

To the words ; the parts are generally two , the Accesse , and the Obiect . First , for the Accesse , Yee are come . What , on your own feet without a Guide ? No ; e e Paraeus . Accessistis , hoc est , fide Euangelica perducti estis . Yee are come , that is , yee are brought by the faith of the Gospel . There is one that brings you ; God : euery person in the blessed Trinity . It is Opus Patris ; f f Ioh. 6. 44. No man can come except the Father draw him . Opus Filij , g g Can. 1. 4. Draw me , we will runne after thee . Opus spiritus sancti , h h Psal. 143. 10. Let thy good spirit lead me into the Land of righteousnes Man is by nature in Zedechias case , i i 2. Kin. 25. 7. blind and lame : Blind , Non inuenisset viam , nisi via inuenisset eum : vnlesse the way had found him , he could neuer haue found the way . Lame , he may know that the Temple of heauen hath a k k Acts 3. 2. beautiful gate ; Grace : but cannot come thither till God brings him , loo sen his stupified ioynts , and put into his hand the Almes of mercy . This done , he may enter into the Temple , walking , and leaping , and praising GOD.

Thus first he giues the Soule eyes , vnderstanding ; then feet , gracious affections : and now expects that he should come . God hath not so done all for thee , that thou shouldest doe nothing for thy selfe . A Deo sine te factus , à te fine Deo infectus , A Christo sine te refectus , non à te fine Christo , nec à Christo sine te perfectus : God did create thee without thy selfe , thou didst lose thy selfe without God : without thy selfe Christ did redeeme thee ; but neither thy selfe without Christ , nor Christ without thy selfe shall perfect thee . Potest Dominus inueniri , adueniri , non praeueniri : There may be a finding of God , a comming to God , but Ber. no preuenting of God . Haue faith . l l Heb. 11. 6. Hee that commeth to God , must belieue : and that of thine owne , for there is no comming on anothers foote . Thus that we might come to Christ , Christ came to vs . Non de coelo merita nostra , sed peccata traxerunt : Not our merits , but our maladies drew that great Physician from heauen to vs .

Yee are ( not comming , but ) come : it is rather a time perfectly past , then expectantly future . Which plainely demonstrates , that this is a description of the Church in her militant estate , so well as triumphant . Indeed either hath a relation to other , a communion to other ; and the inestimable priuiledges of them both are wrapped vp together . The connexion of Glory to Grace is so infallible , that they often change names : Heauen is called the kingdome of Holinesse , and Holinesse is called the kingdome of Heauen . m m Rom. 8. 24. Yee are saued by hope : and n n Iohn 5. 24. Hee that belieueth , hath euerlasting life , and is passed from death to life . So sure , as if they were already in Heauen . So Paul , o o Phil. 3. 20. Our conuersation is in heauen , from whence wee looke for our Sauiour Iesus Christ .

The obiect or place of our arriual is described by many excellent and honourable titles . First , it is called a Mount : but is there so much happinesse in that ? Feriunt summos 1 fulgura montes : the highest Mountaines are most danger'd to the violences of Heauen . ver. 18. There was a Mount burning with fire . This is no Mountaine of danger , or terror , but Sion : safe , pleasant , delightfull Sion ; the ioy of the whole earth , the beloued of GOD : the Iohn that leaned on the bosome of Christ . p p Psal. 87. 2. The Lord loues the gates of Sion better then all the dwellings of Iacob . But though a Mount , though Mount Sion , yet it might be a solitary and vnfrecuented Hill : like that whereunto q q Math. 4. 8. the Diuell tooke Christ , and shewed him the kingdomes of the world : where a man can onely see glory , not enioy it . Or like that mount r r Deu. 34. 4. Nebo , or top of Pisgah , whereon Moses might onely stand , and behold the Land of Canaan .

Not so , but on this Mount there stands a City : a populous 2 Citie , and full of buildings : like that , wherein Christ sayes s s Ioh. 14. 2. there are many mansions . But now whose Citie is this ? For it may be some poore decayed thing , that hath onely some ruines of remaining monuments : No , it is the Citie of GOD. They are superlatiue things , that haue attributed to them the Name of God . Sauls sleepe was called S●…por Domini , a sleepe of God . t t Gen. 30. 8. Rachel said , With great wrastlings haue I wrastled : Hebr. the wrastlings of God . u u Psal. 36. 6. Thy righteousnesse is like the great Mountaines : Hebr. the Mountaines of God . x x Ion. 3. 3. Niniueh was an exceeding great Citie : Hebr. a Citie of God . This Hebrew dialect our Apostle followes to the Hebrewes , and calls this excellent Citie , the Citie of God Not that it is onely Gods ●…y way of as●…ription , but euen by foundation , and euerlasting possession : but to vindicate it from any obscurene●…se , it is the Citie of God . But there were many concei●…ed gods ; it may be this belonged to some Idol , as Peor●…id ●…id to Pa●…l , and Ekron to Baalzebub : No , these were all ●…ead gods ; this is the Liuing GOD. The Psalmist calls ●…hem 〈◊〉 : y y Psal. 106. 28. They did eate the sacrifices of the dead : but this God is called Uiuens , a a Heb. 9. 14. the Liuing : and Deus viuentium , b b Mat. 22. 32. the GOD of the liuing . Well , yet what is the name of this Citie ? Is it a Citie , a Citie on a Mount , a Citie of God , and doth it want a name ? Not a great man but if he build a faire house , hee will giue it some name : Perhaps c c Psal. 49. 11. call it after his owne name . The name is Ierusalem , famous , blessed Ierusalem ; a Citie of Peace . But there was a Ierusalem on earth , wherof we may onely say , Fuit , It was . That was fulfilled on it , which Christ foretold against it ; d d Mat. 24. 2. There shall not be left one store vpon another . But this Citie is built with no other stones then Iaspers , Saphirs , Emeralds , and Amathysts . Reue. 21. 19. It is here distinguished from that terrene , by the name of Heauenly ; aboue the wheele of changeable mortalitie , it is not subiect to mutation . The celestiall Ierusalem .

But yet , though it be a Citie on a Mount , though Ierusalem , 3 though heauenly ; yet the perfection of all may be empaired through the want , either of Inhabitants , or of good Inhabitants . There be Cities eminent for situation , glorious for building , commodious for traffique : yet haue all these benefits poisoned by euill Citizens . When Alcibiades would sell a house , among other conueniences for which he praised it , he especially commends it for this ; that it hath a good neighbour . Who bee the neighbours in this Citie ? Angels , glorious & excellent creatures , the great Kings Courtiers ; heere , our Guardians , there , our companions . Yes , you will say , one or two Angels : yea a company ; not like Dauids at Adullam , nor Absolons in Hebron ; but innumerable , Myriads of Angels .

Are there none in this Citie but Angels ? what habitation 4 is there then for men ? Yes , there is an Assembly of men : not some particular Synode , nor Prouinciall Conuocation , nor nationall Councell ; but a Generall assembly . What doe you call it ? The Church . Of whom con●…sts it ? Ex Primogenitis , Of the first borne . But then it may seeme that younger brothers are excluded : No , the first borne of the world may bee a younger brother in Christ , and the first borne in Christ may bee a younger brother in the world . Be they younger or elder , all that are written in heauen , if their names bee in the Booke of life , their soules are in the bundle of life : All they , & none but they . e e Reu. 21. 27. Then shall enter into it no vncleane thing : but onely they which are written in the Lambes Booke of life .

But now is it a Citie , so pleasant , and peopled with such inhabitants , and hath it no Gouernours ? Yes , God , 5. Iudex vniuersorum 〈◊〉 Iudge of all . But here is more matter of feare then comfort : wee may quickly offend this Iudge , & so be quite cast out of this Citie : the very name of a Iudge implies terror . No , for it is the part of a iust Iudge , Parcere subiectis , & debellare superbos : to punish obstinate Rebels , and to protect peaceable and obedient subiects .

Somewhat was said of adopted Citizens , such as were strangers borne , and by grace naturalized . What manner 6. of creatures are they , that GOD hath admitted to dwell there ? Spirits . Why , Diuels are spirits : No , spirits of Men. But many men haue wicked spirits , and shall such dwell there ? No , the spirits of Iust men . Why , Solon , Aristides , Phocion , Scipio , were iust men : they were morally iust , but not truely iustified , not perfected . These are iust spirits made perfect .

How came they to be thus perfect ? By Iesus , f f Rom. 4. 25. who was deliuered for our offences , and was raised againe for our 7. iustification . What is this Iesus ? A Mediator . Man was guilty , God was angry : how should they be reconciled ? A Mediator must doe it . For this purpose Apparuit inter mortales peceatores , & immortalem iustum , mortalis cum hominibus , iustus cum Deo . Hee appeared betweene mortall Aug. sinners , and the immortall Iudge , mortall with men , iust with God : so was a perfect Mediator . Whereof ? Noui foederis , of the new Couenant . The old was forfeited , a new one comes by him that renues all . Not Doe this and liue : but g g Iohn 3. 16. belieue on him that hath done it for thee , & liue for euer . How is this Couenant confirmed ? It is sealed with Bloud . How is this bloud applyed ? Aspergendo , by sprinkling : as the dore-posts sprinkled with the bloud of the Paschall Lambe , caused the destroying Angel to passe ouer the Israelites : So the aspersion of this immaculate Lambes bloud vpon the conscience , shall free vs from the eternall vengeance . But what 's the vertue of this bloud ? It speaketh better things then that of Abel . That bloud cried for vengeance ; this cryes for forgiuenesse . The voice of that was , Lord , see and iudge : the voice of this is , Father , forgiue them , they know not what they doe .

Thus briefely haue I paraphrased the Text. Now for methods sake , in the tractation wee may consider generally these fiue points . 1. There is a Citie ; Ierusalem , the Citie of the liuing God . 2. The situation whereon it is built , Mount Sion . 3. The Citizens , who are Angels and men : an innumerable company of Angels , and spirits of iust men . 4. The King that gouernes it ; GOD the Iudge of all . 5. The Purchaser that bought it , and gaue it vs , Iesus , the Mediator of the new Couenant . But now the situation hath the first place in the words , therfore challengeth the same in my discourse . And indeed on good cause should the foundation goe before the building : we first seek out a fit ground , and then proceed to edifie on it .

Mount Sion .

Not literally that Mount Sion whereon Salomon built the Temple , and Dauid his Palace . That locall Sion became like Shiloh : first , exceedingly and superlatiuely h h Psal. 87. 2. loued , afterwards i i Psa. 78. 60. abhorred and forsaken , like the Tabernacle of Shiloh , the Tent that he pitched among men . This was threatned to that sacred place , as a iust punishment of their rebellious profanenesse . Therefore will I doe vnto this house , that is called by my Name , as I haue done to Shiloh . It lies in the power of sinne , to make the most blessed places accursed . k k Psal. 107. 34. God turnes a fruitfull land into barrennesse , for the wickednesse of the inhabitants that dwell therein . Ciuitatis euersio morum , non murorum casus . The ruine of a Citie is not the breach of the walls , but the apostacie of manners . Were our Fences stronger then the seuen-folde walls of Babylon , the sinnes within would hurle downe the Bulwarkes without . If there be Prauilegium among vs , there is no Priuilegium for vs .

This Sion then stands not on earthly foundations ; for at the generall dissolution , l l 2. Pet. 3. 10. the earth with all the workes in it , Cities , Castles , Townes , Towres , shall be burnt vp . If it were built on a m m Mat. 7. 27. sa●…dy foundation , when the raine , the flouds , and windes shall conspire against it , it would fall , and the fall of it would be great . But Sion is built on Christ : n n 1. Pet. 2. 6. Behold , I say , in Sion a chiefe corner stone , elect and precious , he that beleeueth on him , shall not be confounded . This is conspicuous by the Antithesis of Mount Sion with the Gospell , to Mount Sinai with the Law . The Apostlecals that montem 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a mount that might be touched : if this had beene vpon earth , it had also beene contrectabilis , touchable : but it is onely spirituall . Hee alludes to Gods Prophesies and Promises , Euangelium proditurum de monte Sion , that the Gospel should come out of Mount Sion . This is manifest to those that will consider and conferre these places , Obad. vers. 21. Esa. 2. 3. Mie . 4. 2. Come , let vs goe vp to the Mount of the Lord ; for out of Sion shall goe forth the Law , and the word of God from Ierusalem , Esa. 59. 20. with Rom. 11. 26. There shall come out of Sion the Deliuerer , and shall turne away vngodlinesse from Iacob . Sinai gaue thraldome by Moses , Sion giues freedome and saluation by Iesus .

These two words giue vs two comforts of grace . Fortitudinem quia mons , Beatitudinem quia mons Sion . Securitie , because it is a mountaine ; Felicity , because it is Mount Sion .

1. Heere is considerable , the validity and strength of grace that comes by Christ : we are not built in a valley , but on a mount . A mountaine hath euer beene held the place of safety . o o Psal. 30. 8. I said in my prosperity , I shall neuer be moued . What is his reason ? Lord , thou of thy fauour hast made my mountaine so strong . But alas , what are all the mountaines of the earth to mount Sion ? p p Amos 6. 1. Woe to them that trust in the mountaines of Samaria . The prophane Edomite stands on his q q Esa. 21. 11. mountain , and derides the iudgement of God . The Syrians thought God only Deum montium , r r 1. King . 20. 23. a God of the mountaines . It was vpon s s Ierem. 3. 6. the high mountaine that Israel played the harlot . Many sit on their mountains , and giue defiance to heauen . The couetous mans mountaine is his riches , there he thinkes himselfe safe ; t t Luk. 12. 19. Soule rest , thou hast much goods layd vp for many yeares . The ambitious mans mountaine is his honour , and who dares finde fault with so promontorious a celsitude ? yes , u u Esay 40. 4. Euery mountaine shall be brought low . Sensualitie is the voluptuous mans mountaine , there he refugeth himselfe against all reproofes . But when the iudgements of God shall come vpon the earth , in vaine they shal cry x x Luk. 23. 30. to the mountaines , Fallon vs , and to the hills , Couer vs . As neyther against the waters in the former Deluge , so nor against the fire in the latter dissolution , shall the mountaines defend ; onely this Mount Sion shall saue vs .

The mountaine of worldly confidence hath not more strength of defending against the assaults of men , then danger of exposing to the violences of heauen . Heere is the difference betwixt the worldlings building , and the Christians .

1. They thinke themselues onely to build high , aspiring to an equality with mountaines : and as low builders , poore , deiected , and reiected creatures . But indeed they build low , for all sublunary things are low buildings , onely he that builds on this Mount Sion , builds high and sure ; when all oppositions , and aduersary forces haue done their worst , he stands firme a a Psal. 125. 1. like Mount Sion , which cannot be remoued , but abideth fast for euer .

The b b Sen. Wise mans mind is euer aboue the Moone , yea , aboue the Sun . What turbulencies soeuer be in the world , all is peace there . c c Iohn 14. 2. In my Fathers house there are many mansions . In domo , it is a house , not a Tabernacle : Of my Father , for if he hath afforded such a house for his enemies , how glorious is that he hath reserued for himselfe , and his friends ! Patris mei , saith Christ , My Father : your Father is able to giue you a cottage for your short life : My Father giues a house for euer . There are Mansions , à manendo ; not moueable tents , but mansions . Many , enow for all , none shall be troubled for want of elbow-roome . Therefore let all Mountaines stoope to this . d d Esay 2. 2. The mountaine of the Lord shall be established in the top of mountaines , and shall be exalted aboue the hills , and all Nations shal flowe vnto it . This is Gods Mountaine , who hath chosen of all Nations , Israel ; of all Tribes , Iuda ; of all Cities , Ierusalem ; of all Temples , that of Salomon ; of all Mountaines , Mount Sion .

2. The worldlings thinke this Mountaine is but a dreame , because they cannot see it , nor touch it . But our Apostle sayes , it is intrectabilis : it cannot be touched with earthly fingers ; no profane feet must tread in those holy Courts . Naturall mens vnderstandings are led by their senses ; Plus oculo quàm oraculo : they will belieue no further then they see . Giue mee good cheare , sayes the Epicure , this I can see and taste : and tell not me of your spirituall banket in heauen . Giue me good liquour , sayes the Drunkard , the bloud of the grape : this giues colorem , saporem , odorem ; colour to the eye , sauour to the palate , odour to the sent : heauen hath no Nectar like this . Giue me honour , saith the Ambitious , which may aduaunce me : that from this Mountaine of preferment I may ouerlooke the inferiour world , and behold vassals prostrate to my Celsitude ; this I can feele and see : tel not me of your inuisible kingdome , and e e Psal. 149. 9. Such honour haue all his Saints . Giue mee gorgeous apparell , sayes the proud : this will make me admir'd , & giue me admission among the great ones : tell not me of our Robe of Glory . Giue me gold , saies the Couetous , this I can see ; it is my Sunne by day , and my Moone by night . I can spend my time delightfully in telling , feeling , treasuring this : neuer tell me of your treasure in heauen . Well , if there be no remedy , but Sense must be your Religion , and this world your God ; take your choise ; these grosse & palpable things ; trust you in these Mountaines : but Lord giue vs this Mount Sion , which our Lord Iesus Christ hath established for vs .

Now , sith we are built vpon a Mountaine , let vs know that we are conspicuous ; all the world takes notice of vs . The faithfull are not ordained to liue in corners , vnobserued : but are set on a Mountaine , as examples of goodnesse to all . f f Mat. 5. 14. A Citie that is set on a hill cannot be hid . God meant you notable , take heed you become not notorious . As Mount Sion g g Psal. 48. 2. is the ioy of the whole earth , so it is the light of the whole earth . If that light become darknesse , how great , & how greatly to be condemned is that darknesse ? This was that great exception God tooke against Israel , that h h Rom. 2. 24. through them his Name ( which should haue beene honoured ) was blasphemed among the Gentiles . You are founded on a Mountaine , therefore i i 1. Pet. 2. 12. haue your conuersation honest among men , that by your good works which they behold , they may glorifie God in the day of visitation .

2. The felicitie that comes by Christ , insinuated by Sion , which was a place of blessednes . This is either Praemissa , or Promissa : already sent into our hearts , or certainely obiected by promise to our faiths . It is either assumed , or assured . Inre , or in spe : either that we haue , or that we shall haue . The happinesse wee haue already by this Mount Sion , consists in three priuiledges : the Fauour of God ; Ioy of the holy Ghost ; and peace of Conscience .

1. In the Fauour of GOD , which is to Sion , as the k k Exod. 10. 23. light was once to Goshen : shining there , and no where else . Or as to Gedeon , the l l Iud. 6. 37. Fleece on the Mountaine is wet with the dew of Heauen , when all the earth is dry besides : This Lux vultus tui , m m Psal. 4. 6. the light of thy Countenance , which puts more gladnes into our hearts , then the aboundance of earthly fruites reioyce the couetous : The wicked shall neuer see it , vnlesse so much as may encrease their anguish , when they must depart from it for euer .

2. In the ioy of the Spirit , which is ( hilaris cum pondere virtus ) a gladnes that can neither be suppressed , nor expressed . Sentire est cordis , dicere non est oris : The heart doth feele it , the tongue cannot tell it . It is that n n Reu. 2. 17. Stone with the new Name written in it , which no man knoweth , sauing be that receiueth it . There is much reioycing in the world , but the matter of it is mutable . These lower delights are more sensitiue , but more fluid . They sooner cloy vs ; Magna foelicitas est à foelicitate non vinci . It is a great happinesse not to be ouercome of happinesse . Corporall Sen. delights work in vs a great hunger till they are attained . But Spirituall , Cùm non habentur sunt in fastidio : cùm habentur in desiderio : Whiles we haue them not , we Greg. care not for them , but when we haue them , wee more eagerly desire them . There is no hunger of it , till we taste it . In illis appetitus generat saturitatem saturitas fastidium . In istis appetitus parat fruitione●… , fruitio parit appetitum . In carnall pleasures , appetite begets fulnesse ; fulnesse , lothing : in spirituall , desire prepares fruition , fruition begets desiring . Voluptuous pleasure , is like a blister : it beginnes first with an itching , but at last it swells , & breakes forth in anguish and putrid corruption . There are two obseruations able to keepe vs from ouer-affecting the ioyes of this world , and from vilipending the ioyes of Sion .

1. First , resolue euery carnall delight in the first matter and principle of it , and there will be more likelihood of despising , then danger of much desiring . The Couetous makes o o Iob. 31. 24. gold his hope , and sayes to the Wedge , Thou art my confidence : and what are those precious metals hee so worshippeth , but veines of the earth better coloured . T●… Ambitious builder , that erects a p p Dan. 4. 30. Babel for the honour of his owne Maiesty , thinkes all eyes standamazed at his magnificence . And what are those sumptuous monuments wherein hee so glorieth , but monumentall witnesses of his folly , a little hewne tymber , some burnt and hardned earth ? The Adulterer admires the beauty of his harlot , kneeles to a pledge of her memory , by wanton sonnets Idolises her , turnes his soule to an Elephant , and worships this Sun . Now what is that stately building of a humane lumpe , but the same earth his foote treads vpon , better tempered , because painted worse ; when it wants the guest , the soule that quickens it worst of all ? The proud dotes on his costly robes , centers his eye vpon himselfe , as if no second obiect was worth looking on ; the Tailors hand hath made him a man , and his purse makes the Taylor a Gentleman . And what are those curious ragges , but such are giuen of wormes ; and consumed of mothes ? Consider the materials of your lower ioyes , & if you will persist in their dotage , you shall doe it without our enuy .

2. Obserue their Conclusion ; looke from their beginning to their end . Delectatio vulnerat , & transit : infoelicem Ambr. reddidit , & reliquit . Pleasure , like an Irish man , wounds with her dart , and is sodainly gone : it makes a man miserable , and so leaues him . Mors in ollâ ; behold laughter concluded in teares . The protasis delights , the apodosis wounds . The Conscience receiues a long vexation , for a transient delectation : for an vnperfect content , perfect torment . This is a hard penniworth , so little pleasure for so much repentance . He that for a little ioy , giues that Christ bought with so much paine , Stultum Aug. Christum reputat mercatorem ; thinkes Christ a foolish buyer ; but the euent proues him a foolish seller . Esau bitterly repented this bargaine .

This for the world : but now the ioyes of Mount Sion are for matter spirituall , for substance reall , for vse vniuersall , for continuance eternall .

3. In the peace of Conscience . There is little outward peace in the world ; wee haue eyther an Esau with his hand , or an Ismael with his tongue , bent against vs . q q Gal. 4. 29. As then he that was borne after the flesh , persecuted him that was borne after the Spirit , euen so it is now . So it is , and so it will be to the end of the world . This is the difference betwixt Mount Sion militant , and Mount Sion triumphant . In heauen are all comforts without any crosses : in hell are all crosses without any comforts : on earth comforts and crosses , ioy and griefe , peace and trouble , misery and mercy are blended together . We may say of a Christian , as Lorinus the Iesuite writes of an Archbishop of Toledo , who weighing the much disputed controuersie , whether Salomon was saued or damned , and not being satisfied with the arguments of eyther side , caused Salomon to be painted on the walls of his Chappell , halfe in Heauen , and halfe in hell . So the Christian in respect of his outward calamities , seemes to be halfe in hell , but in respect of his inward comforts , he is the better halfe in heauen . Howsoeuer , r r Rom. 5. 1. Being iustified by Faith , wee haue peace with God . And wheresoeuer wee are dispersed , or howsoeuer distressed , the Peace of God which passeth all vnderstanding , and surpasseth all commending , preserueth our hearts in Iesus Christ euermore .

But all this in Possesso , we haue already : there is something more in Promisso , which we shall haue : s s 1. Iohn 3. 2. Wee are now the sonnes of God , but it appeares not yet what we shall be . Hast thou heere much peace ? there is more : here wee haue desiderium pacis , there pacem desiderij : Heere a desire of peace , there the peace of our desires . Hast thou heere some ioy ? there is more : now ioy with sorrow , checker-worke , white and blacke ; roses , but thornes with them : then ioy with safety , safety with eternity ; such ioy t t Ioh 16. 22. as shall neuer be taken from vs . There Rex veritas , Lex charitas , Aug. pax foelicitas , vita aeternitas . If u u Psal. 84. 10. one day in lower Sion be better then a thousand daies in the tents of wickednesse , then one day in vpper Sion , is better then a thousand yeeres in this valley of teares . If Peter was so rauished with x x Mat. 17. 2. Mount Tabor , where onely Christ was transfigured , what is he with this Mount Sion where all are glorified ? y y Psal. 84. 1. How amiable are thy Tabernacles , O Lord ! If Gods Tabernacles be so louely , what is his mansion ? If there bee such ioy in the remission of sinne , what is there in the abolition of sinne ? If there bee now such sweet peace in thy heart , such musicke in thy conscience , what mayst thou thinke there is in heauen ? But because non capimus illa , illa capiant nos : we cannot comprehend those pleasures , let those pleasures comprehend vs . Good seruant , ( the ioy is too great to enter into thee , therfore ) a a Mat. 25. 23. enter thou into the ioy of thy Lord .

This Mount Sion did God giue to Christ , and Christ to vs . God to his Sonne , b b Psal. 2. 6. Yet haue I set my King vpon my holy hill of Sion . The Sonne to vs ; c c Reu. 14. 1. A Lambe stood on Mount Sion , and with him 144. thousand , &c. A Lambe in figure , slaine from the foundation of the world . A Lambe in fact , d d Acts 8. 32. led like a Lambe to the slaughter , standeth , sits not idle , nor lies asleepe : e e Psal. 121. 4. hee that kepeth Israel , neyther slumbers nor sleepes : whereon ? not as the two beasts his opposites , that rise out of the earth and Sea , but on a Mount . What Mount ? not Sinai , but Sion . Other mountaines quake at his presence . f f Psal. 97. 5 , 8. The hils melted like waxe at the presence of the Lord . But Sion heard and was glad , and the daughters of Iuda reioyced . Other mountains in homage to this , haue skipped and danced about it . g g Psal. 114. 4. The mountaines skipped like Rams , and the little hils like Lambes . He stands , therefore is willing to defend ; on a Mount , therefore able to defend ; on Mount Sion , therefore ready to defend , because hee is in the middest of his owne , and sees his Church round about him . So that though all the red Dragons on earth , and blacke Deuils in hell , rage against vs , yet the Lambe on Mount Sion will defend vs . There now hee stands , calling vs by grace , there we shall one day behold him calling vs to glory , vntill hee giue this glory to vs ; yea , then and euer , let vs giue all glory to the Lambe that stands on Mount Sion .

This is the place which the Lord chose and loues . He refused the Tabernacle of Ioseph , and chose not the Tribe of Ephraim , h h Psal 78. 68. But chose the Tribe of Iudah , the Mount Sion which he loued . This praise did inherit and inhabite Sion : i i Psal. 132. 13. The Lord hath chosen Sion , he hath desired it for his habitation . This is my rest for euer ; heere will I dwell , for I haue desired it . Let the precedent of Gods affection worke in all our hearts a zeale to Sion . The Lord that chose Sion , chuse vs to Sion ; he that desired it his habitation , make it the habitation of our desires . It is his rest , let it be ours , that we may rest with him : Here will I dwell , saith he ; let vs all pray to dwell there . Though it bee a hill , a high hill ; though paines and toyle in getting vp , yet let vs ascend , for aboue there is eternall ioy . The City of the liuing God , the heauenly Ierusalem .

I come from the Situation , to the Citie : you heare where it is , heare now what it is . A City in a Mountaine . k k Psal. 48. 4. &c Great is the Lord , and greatly to be praised in the City of our God , in the Mountaine of his holinesse . Beautifull for situation , the ioy of the whole earth is Mount Sion , on the sides of the North , the City of the great King . God is knowne in her Palaces for a sure refuge . Heere be foure circumstances . 1. Quae sit , not a Village , but a City . 2. Cuius , not mans , but Gods , not a faigned , but the liuing Gods . 3. Qualis , not earthly , but heauenly . 4. Quo nomine , not Sodome or Samaria , but the City of peace , Ierusalem .

The Citie .

The Church may be compared to a Citie for three resemblances ; of Safety , Vnitie , Paucity .

1. For safety : Cities haue euer bene held the securest places . So Lot said of little Zoar ; l l Gene. 19. 20. Let me escape thither , & my soul shall liue . Cain fearing the execution of his curse , built him a m m Gen. 4. 17. Citie for refuge , and called it Enoch . The motiue that caused those wicked to build a City , was security , n n Gene. 11. 4. lest we be scattered abroad vpon the face of the whole earth . The Israelites had their Cities of refuge , and a Law of their protection . Num. 35. 27. But there is no Citie of sure refuge , but this Citie of the liuing God . It is ordinary with men , to put too much trust , like Israel , in their walled Cities . o o Psal. 127. 1. Except the Lord keep the Citie , the watchman waketh but in vaine . p p Iere. 22. 15. Shalt thou raigne because thou closest thy selfe in Cedar ? Thou thinkest thy selfe secure , because an inhabitant of this famous London . No , thou liuest in an Iland , therefore in danger of the Sea : in a Christian Iland , therefore in danger of the Turke : in a Protestant Iland , therefore in danger of the Pope : in a chiefe City of this Iland , therefore in danger of the diuell . The Citie is perilous for pride : the more spectators , the more acclamations : the larger the Theater , the lowder the applause . The solemne assembly in Cesaria , puffed vp ambitious Herod to his owne destruction . The people showted q q Acts 12. 23 Vox Dei , but the wormes confuted their flattery , & his folly . Simon Magus ventured that flight in a Citie , to which in an obscure Village he had neither been tempted , nor would haue attempted . And whether quicke commings in of money , make not this Citie vnsafe to many soules , miserable experience hath euinced . Praeceps locum , princeps damnum : suddaine profit is capitall losse . But suppose men care not so much for the safety of their soules , are their bodies secure ? Thieues , homicides , fires deny it . But if they scape all these fires , yet not the last fire . Your buckets may quench other fires , not this : no milke nor vineger can extinguish that wild fire . As in the dayes of Noah , a Doue could not set downe her foote for water , so nor at this day for fire . Let this meditation like a fortunate storme driue you to harbour : the weakenesse of all Cities in the world to the safety of the Citie of God .

2. For vnitie ; Familiarity hath the name , Quasi eiusdem familiae , as it were of the same familie . Concord and agreement is taught by the Corporation of one Citie . r r Psal. 122. 3. Ierusalem is built as a Citie well compacted together . Here is no need of Lawyers , all are at peace . Not a tell-tale , not an Incendiary in it . Inferiour Cities haue good orders for vnitie , but all will not embrace the vnity of order . Saepe inter ciues turbauerit amnia diues . It must be as the rich will haue it , or there is no rule . These Citizens are not Urbani , but Turbani . It was Dauids care to s s Psal. 101. 8. cut off such wicked doers from the Citie of GOD. Here they t t Mat. 10. 23. persecute vs from Citie to Citie , going ouer the Cities of Israel : not leaue vs till wee are driuen to this Citie , then shall wee rest in peace : euery one louing another , and the Lord Iesus louing vs all .

3. For Paucitie : indeed a Citie is great compared with a Village , but what is it in respect of the earth ? u u Luk. 13. 23. Are there fewe that shall be saued ? No , there are many : x x Rom. 8. 29. Christ is the first borne among many brethren . y y Rom. 7. 9. Loe , a great multitude which no man could number , of all Nations , and languages , stoode before the Throne . Are there many that shal be saued ? No , few : a a Mat 10. 16. Many are called , but few are chosen . Christs is a b b Luke 12. 32 little flocke . The best courses haue the fewest followers : Numerus paucior , numerus melior . Gods reseruation is c c Esay 1. 9. a very small remnant : a very Tenth . d d Esay 6. 13. In it shall be a Tenth , many leaues , the sappe is but a Tythe . e e Esay 17. 6. As the shaking of an Oliue tree , two or three berries in the top of the vppermost bough ; foure or fiue in the outmost fruitfull branches . They are compared to the f f Esay 24. 13. Gleaning of the Grapes after the Vintage . It was the Churches complaint ; g g Mich. 7. 1. Woe is mee , for I am as the gleanings . This was Gods collection , h h Iere. 3. 14. I will take you one of a Citie , and two of a familie . God is a Shepheard that saues some from the Lyon ; i i Amos 3. 12 taking out of his mouth two legges , or the peece of an eare : rescues a few from that vniuersall Apostasie . Of the 600. thousand that came out of Egypt , but two entred into Canaan , Caleb and Ioshua . Euen the best is but Titio ereptus ab igne , a brand snatched out of the fire . k k Gene. 6. 12. All flesh had corrupted their way , onely Noah escaped . Not one righteous in Sodome , but Lot . Foure hundred and fifty Prophets for Baal , but one for the Lord : foure hundred flatterers for Ahab , one Michaiah for the truth . l l Esay 8. 18. Behold , I and the children whom the Lord hath giuen me , are for signes and for wonders in Israel . So few and rare , that they are gazed on for Monsters . When they sate in councell against Christ , none spake for him but m m Ioh. 7. 51. Nicodemus . Paul answering before Nero , n n 2 Tim. 4. 16 no man stood with him , but all men for sooke him . But to the Idol all consent , Exod. 32. From young to old giuen to Sodomie , Gen. 19. Pilate asking what shall be done with Iesus , All cry , Crucifie him . There was a generall shoute for Diana two houres together , o o Act. 19. 34. Great is Diana of the Ephesians . p p Reu. 13. 16. All , both small and great , rich & poore , free & bond , receiued the marke of the Beast in their foreheads . q q 1. Kin. 20. 27. The children of Israel are like to little flocks of Kids ; but the wicked like the Syrians fill the Country . But those few Innocents speed best . r r Rom. 9. 27. Though the number of Israel be as the sand , a remnant shall be saued . Among vs many rob the Church , few adde to the dition of it : there are many Vsurers , few restorers . Lord , s s Reue. 3. 1. thou hast but a few names in Sardi .

That of Esdras concerning Israel , is true of this mysticall Citie . t t 2. Esdr. 5. 23. Of all the trees thou hast chosen thee onely one Vine : of all the Lands of the whole world , thou hast chosen thee one pit : of all the flowers , one Lilly : of all the depths of the Sea , thou hast filled thee one Riuer : of all builded Cities , thou hast hallowed Sion vnto thy selfe . Of all the fowles created , thou hast named thee one Doue : of all the cattell , thou hast prouided thee one sheep : Among all the multitudes of peoples , thou hast gotten thee one people . If wee should diuide the world into thirty parts , scarce fiue of them are Christian. Of those fiue , the Pope challengeth ( at the least ) halfe . Hee sayes , I haue one Church in Italie , one in Germanie , one in Spaine , one in France , one in England . One in England ? Now the Lord one day conuince him , and grant vs he may haue none in England . Now it is a quarrell betwixt vs and Antichrist whether they or we belong to this Citie , we cannot agree about it . One day it will be a quarrell betwixt Antichrist and the Deuill , and they shall agree about it . Now subdiuide all these fiue parts of the world , whether theirs or ours , and scarce one is truely sincere . Hypocrisie hath one part , Heresie another part , Profanenesse a third part , Luke-warmenesse a fourth , God hath least that owes all . O the small number sealed vp by the Spirit of the liuing God ! Let this teach euery one to suspect himselfe : when Christ said , One of you shall betray mee , they presently all cry , Master , is it I ? when he was asked , whether onely few should be saued , hee tells them of neyther many nor few , but charged them to looke to themselues , that they might be of the number ; u u Luk. 13. 14. Striue to enter in at the streight gate . x x 2. Esd. 7. 6. There is a City built in a broad field , full of all good things , but the entrance thereof is narrow , besides the dangerous passage betweene a violent fire , and a deepe water . Study , striue , pray , that thou maist passe through the narrow way , by the sweet-guiding hand of Christ .

Of God .

God is the Proprietary of this City . Est vna ciuitas , & vna ciuitas : vnus populus , & vnus populus : vnu●… Rex , & Aug. vnus Rex : vna Lex , & vna Lex . There are two Cities , two peoples , two Kings , and two Lawes . For the Cities , there is a a Reu. 18. 2. Babylon the great , and b b Gal. 4. 26. Ierusalem the Mother of vs all . For the peoples , there is the seed of the woman , and of the Serpent , Corne and Tares , Sheepe and Goates , vessels of honour , and vessels of dishonour , Iacob and Esau , Christ and Belial . Nec est tertius , nec ad tertium : there is no third person , nor designement to a third place . For the Kings , there is Christ , c c Psal. 2 6. Yet haue I set my King vpon Sion the mountaine of my holinesse : and Satan d d Ephes. 2. 2. the Prince of the power of the Ayre . The Prince indeed , not Mundi ; sed tenebrarum mundi ; not of the world , but of the darkenesse of the world , 2. Cor. 4. 4. you haue both these Kings together ; The god of this world had blinded the mindes of vnbeleeuers , that the light of Christ might not shine vnto them . For the Lawes , Gods Law is , e e 2. Tim. 2. 19. Let euery oxe that nameth the name of Christ , depart from iniquity . Satans Law is , f f 1. Ich. 2. 16. the lust of the flesh , the lust of the eyes , and the pride of life . Gods Law is , Thou shalt not sweare : Satans , thou shalt forsweare . Gods Law , Couet not ; Satans , couet all . Nihil praecipit Deus nisi charitatem , nihil Diabolus nisi cupiditatem . God commands nothing but loue , the Deuill nothing but lust .

Now these two Cities were begun in Cain and Abel : Cain a Citizen of the world , Abel a Citizen of God . Their names signifie their natures : Cain signifies a profession , and he built a Citie : for the children of this world are wiser in their generation , then the children of light . Iniqui mentem in amore praesentis vita figunt . Wicked men set Greg. their whole delight in this present world . What moued Cain to this ? Not to be defended against wilde beasts , which Plato sayes first moued men to build Cities ; for then Abel would haue builded so well as Cain . nor because man is animal sociale , a sociable creature ; which Aristotle makes a special motiue hereof : for then the righteous would also haue builded . But because Cain was a fugitiue , he builded for a protection against Gods curse ; especially because he had no expectation of a better City . Vnlike to Abraham , who g g Hebr. 11. 10. looked for a City that hath a foundation , whose builder and maker is God . The Greekes say , that Cecropolis built by Cecrops , the Aegyptians that Thebes , the Argiues that Argos , was the first City . But it is manifest , that this City built by Cain was the first . Hee called the name of this City Enoch , but Henoch in the righteous line is the seuenth ; h h Iud. ver. 14. Enoch the seuenth from Adam . So the wicked dedicate worldly possessions in the first place , the righteous in the last . Cain and Henoch had their possession and dedication here . But Abel signifies mourning , and he built no Citie . Our possession is in heauen , this City of God , inuisible to the eye , incredible to the faith of the world , but infallible to all beleeuers .

And for Cain , it is not properly translated , Aedificauit , but Erat aedificator , as Iunius : erat aedificans , as the Septuagint ; he began to build , but he finished not : hee was still a runnagate . So all worldlings are but aedificantes ; like the Babel-erecters , they but began to reare the tower , but neuer could come to roofe it . This man began to build , saith Christ , but could not make an end . They are perswaded , yea , i i Psal. 49. 13. their inward thought is , that they build houses to all ensuing generations ; but this their way is their folly . Aedificat mortalis , mors diruit aedificantem : Mortall man builds , and death puls downe both builder and edifice . You haue heard it talked of Castles built by day , and still ( no man knowes how ) pul'd downe againe by night . That fabulous report is mystically true of the worldlings hope : what euer he erecteth in the day of his prosperity , the night of his ruine shall ouerthrow .

Here are the two Cities : Omnis homo vel in coelis regnaturus cum Christo , vel in infernis cruciandus cum Diabolo . Aug. Euery one shall eyther reigne with Christ in Heauen , or be tormented with the Deuill in hell . But how then is it said , that k k 2. Cor. 5. 19. God was in Christ , reconciling the world to himselfe ? therefore the whole world is reconciled . But Saint Iohn contradicts it , Mundus positus in maligno , l l 1. Iohn 5. 29. the whole world lieth in wickednesse : therefore the world is not reconciled to this Citie . Heere qui bene distinguit , bene doeet ; a proper distinction doth cleare this difficulty . The world is sometimes taken for good , then Denominatio sequitur meliorem partem : often for euill , then Denominatio sequitur maiorem partem . In a word , saith Augustine , Amor Dei constituit Ierusalem , amor mundi Babylonem . The loue of God intitles vs to Ierusalem , the loue of the world to Babylon . Thus may wee distinguish the Citizens : for Bonos vel malos mores faciunt boni vel mali amores : Our good or bad loues , make our good or bad liues . There is no man which belongs not to one of these two Cities : No ? To which of them belongs the Hypocrite ? to Babylon ? his face is toward Ierusalem . To Ierusalem ? his heart is with Babylon . His misery is great : because hee weares Gods outside , the world will not be his mother : because he weares the worlds inside , God will not be his Father . Hee hath lost eart●… for Heauens sake , and Heauen for earths sake . We haue some such rushers into authority vncalled , vicious correctors of vice , that vndertake to cleanse the Augean stables , perhaps somewhat the sweeter till themselues came in : officious Scauengers of iniquitie . If with this lome they dawbe ouer their owne debauchednesse , they are like dung , which is rotten and stinking of it selfe , yet compasseth the ground , & makes it fruitfull . Or like the shepheards dogge , that hunts the stragling sheepe to the fold , yet is a dogge still , and hath his teeth beaten out , lest hee should worry them . Will you heare to what City hypocrites belong ? The wicked seruant shall haue m m Mat. 24. 51. his portion with hypocrites , where shall be weeping , and gnashing of teeth . So then the Hypocrites home is the city of weeping and gnashing of teeth .

But in this blessed City God is King , Christ his a a Hebr. 1. 6. eldest Sonne , the elect are his younger b b Rom. 8. 29. brethren , his Viceroyes are Kings , Angels his Nobles , c c Rom. 13. 4. Iust Iudges his Magistrates , d d 2. Cor. 5. 20. good Preachers his Ministers , e e 1. Thes. 4. 3. holines his Law , the godly his Subiects , f f Mat. 6. 32. Prouidence his gouernement , g g Mat. 5. 34. Heauen his Court , and h h Rom. 6. 23. saluation his recompence .

Further obserue , that if this City be Gods , then so are all things in it . Whence I inferre , that all sacred things in this City beeing Gods , must not bee violated . For the things in heau●…n they are safe enough , out of the Incrochers reach : but the holy things of this militant City are vniuersally abused . Sacrilegium , quasi sacrilaedium , a profaning that is holy . Now holinesse is ascribed to Persons , Places , or Things . Sacriledge may be committed , saith Aquinas , 1. Uel in Personam , against a person , when one Ecclesiasticall man is abused . n n Luk. 10. 16. Hee that despiseth you , despiseth me . 2. Vel in locum , against a place , when the Temple is profaned . o o Mark 11. 17. My house is called the house of prayer , but yee haue made it a den of thieues . 3. Vel in Rem , when things dedicated to holy vses are peruerted . p p Mala. 3. 8. You haue robbed me in tithes and offerings . Simon Magus would haue bought a q q Act. 8. 19. power to giue the holy Ghost 〈◊〉 imposition of hands . Hee would haue giuen money for it , no doubt to haue gotten money by it . No Spirituall things are to bee barterd for money . Now Spirituall things are of foure sorts .

1. Essentialiter , the gifts of Gods Spirit , iustification , sanctification , r r Gala. 5. 22. loue , peace , patience , goodnesse , faith : Charismata salutis : which make those that haue them spirituall .

2. Causaliter , The Word and Sacraments , which are the conduct-pipes to conuey our soules those graces , from the fountaine of all grace , Iesus Christ : s s Ioh. 6. 63. The words that I speake vnto you , they are spirit , and they are life .

3. Effectualiter , as power to heale , to worke miracles , to excommunicate , to absolue : gifts not imparted to secular hands , but committed with the keyes to the Church .

4. Per annectionem , such are spirituall Liuings and endowments : these are not to be profaned in buying and selling . Selling is like the sinne of Gehesi ; buying , like the sinne of Simon Magus . Anathema danti , anathema accipi●…nti . There is a curse to the giuer , and a curse to the receiuer . Now Sacriledge to these holy things of God is committed three waies .

1. Quando ausertur sacrum de sacro : when a holy thing is taken from a holy place : as the consecrated vessels out of the Temple . Foelix seeing the costly Chalices Constantinus and Constantius had bestowed on the Church , maliciously scoffed , What stately plate is there for the Carpenters Theodoret. Son ? But he that had so base a conceit of Christs bloud , did himselfe nothing night and day but vomit bloud , till his vnhappy soule was fetched from his wretched carkase . Wee haue too many of those , that like Belshazzar , with the riches of the Church haue furnished their cup-bords of Plate .

2. Quando non sacrum de sacro , when a common thing is stolne from a sacred place . As if a thiefe breakes open a Church to steale some priuate treasure hid in it . So the Church-wardens may defraud the poore of the money in the boxe . It is the poores , not sacred to the Church , yet is it sacriledge to embezzel it .

3. Quando sacrum de non sacro , when a holy thing is taken out of a common place : as when the Church is robbed of her possessions and endowments . O the mercie of God , what shall become of England for thus robbing Gods Citie ! Our Patrons are like those Christ whipped out of the Temple ; yea worse : for they bought and sold in the Church , these buy and sell the Church it selfe . t t Prou. 20. 25. It is a snare to the man that deuoureth that which is holy . A snare hath three properties . 1. It catcheth suddenly : Vzza did but touch the Arke , and presently fell down dead . 2. It holds surely , u u 2. Chr. 26. 19. Vzziah will offer Incense , but the Leprosie ( which was his plague ) held him to his dying day . 3. It destroyes certainely , the earth swallowed Corah and his confederates , when the rest escaped .

The Prophet bestowes a whole Psalme against this sinne , Psalme 83. The Center of it , vpon whom all the lines and proiections of his inuectiues meet , are those ver. 12. that say , Let vs take to our selues the houses of God in possession . He calls them Gods enemies , tumultuous , proud , God-haters , ver. 2. Crafty enemies , with their plots , tricks , subtilties ; much like our Impropriators legall ▪ iustifyings . ver. 3. Confederate enemies , combining themselues to annihilate a Church ; Come , let vs cut them off from being a Nation . ver. 4. endeuouring to extinguish the very Name of Israel ; breaking downe the pale , that the x x Psal. 80. 13. Bore the depopulator , and the wild beast the corrupt Patron , may waste and deuoure it . They would plow vp the Vniuersities , and sowe them with the seed of Barbarisme . Now marke how hee prayes for them . ver. 9. Doe vnto them , as vnto the Medianites : y y Iudg. 7. 22. who were by the trumpets and lampes so terrified , that they drew their swords one vpon another : so that these by the trumpets of the Law , and lampes of the Gospel , might be awaked . As to Sisera & to Iabin at the brooke of Kison : a a Iudg. 4. 9. that great Captaine , whom God deliuered into the hands of a woman . ver. 11. Make their Nobles like Oreb , and like Zeeb : yea all their Princes as Zebah , and Zalmunna . All Princes , yet died violent and ignominious deaths , and became like dung for the earth . Doth he stay here ? No , ver. 13. O my GOD , make them like a wheele , and as the stubble before the wind : Infatuate all their plots , turne their braines , and disperse their stratagems . Is he yet satisfied ? No. ver. 14. As the fire burneth a wood , and as the flame setteth on fire the mountaines ; so persecute them with thy tempest . Hee vseth imprecations to open the floud-gates of Gods wrath ; that like fire it might consume them , either naturally as fire burnes the wood , or miraculously , as it enflameth the Mountaines . ver. 16. Fill their faces with shame . If this be to take Gods houses in possession , who dares lay sacrilegious hands vpon them ? Yet for all this , those men did not what they desired . Let vs take , ver. 12. they said it , they did it not . Perhaps no thanks to them , they would if they could . We haue done it , taken , inhabited , inherited : as Elias said to Ahab ; b b 1. King . 21. 19 We haue killed , & also taken possession . His tithes , his offerings , all his holy rites , yea his very Churches : we haue gotten them , and led them captiue away , bound in chaines of yron , conueyed by deedes , grants , seales , fines , as if you would make sure , they should neuer returne to the owner ; God is robbed of them for euer .

c c Ier. 5. 29. Shall I not visit for these things , saith the Lord ? shall not my soule be auenged on such a Nation ? What familie , that hath had but a finger in these sacriledges , hath not beene ruinated by them ? They haue beene more infortunate to the Gentry of England , then was the gold of Tholossa to the followers of Scipio . Remember the Prouerbe ; Hee that eates the Kings goose , shall haue the fethers sticke in his throate seuen yeeres after . Iustinian said ; Proximum sacrilegio crimen est quod maiestatis dicitur . Treason is a petty sinne in respect of sacriledge . Augustine seemes to giue the reason : Tantò grauius est peccatum , quantò committi non potest nisi in Deum . It is so much the more haynous , because it cannot be committed , but immediately against God himselfe . Well then , as the Philistines made haste to send home the Arke ; and the Aegyptians to rid 1 Sam. 5. 11. Exod. 12. 31. themselues of Gods people ; so let vs restore to God his dues with all speed . Otherwise , as hee smote the Philistines with Emrods secretly , and the Aegyptians with plagues publikely : so onely himselfe knowes what he hath determined against vs . With what face canst thou expect an Inheritance from Christ in heauen , that detainest from Aug. Christ his Inheritance here on earth ? Let vs not so Iewishly with the spoyles of Christ , purchase fields of bloud .

It is much , if at all this any guilty soule tremble : but howsoeuer , like Pharaoh , when the thunder and lightning are done , they are where they were . O this is a difficult Deuill to be cast out .

e e Mark . 12. 17. Aug. Render vnto Caesar the things that are Caesars , and to God the things that are Gods . Reddite Deo sua , vt Deus restituat vobis vestra . Returne vnto God that which is his , that God may allow you that which is yours . Wee pay to the King Impost , Subsidies , and Fifteenes ; so giue we all these in a resemblance to God . The Lords impost for all his blessings , is our gratitude . f f Psal. 116. 12. What shall I render to the Lord for all his benefits toward me ? I will take the cup of saluation , and blesse the Name of the Lord . If wee forget to pay this Impost , the commodity is forfeit ; God will take it backe . Our Subsidies are according to our parts . The subsidies of our eyes are our teares : he that payes not this tribute of raine , shall want the sun-shine of mercy . The subsidies of our mouthes are our praises . Tibi omne os confitebitur . g g Psal. 51. 15. Lord open thou my lips , and my mouth shall shew forth thy praise . The subsidies of our eares are attention to his word . h h Luk. 10. 39. Mary sate at Iesus feete , and heard his word . The subsidies of our heads are meditations of his power , iustice , mercy , truth . i i Gal. 1. 2. The blessed man doth meditate in the Law of the Lord day and night . This reduceth Christianity to practice : a rare habite ; and yet it is as possible to be good without it , as to swallow and neuer chew the cudde . A Sermon without consequent meditation may come to be remembred againe in hell . The subsidies of our knees are geniculations . k k Eph. 3. 14. I bow my knees to the Father of our Lord Iesus Christ . l l Act. 7. 60. Steuen kneeled downe & prayed , &c. If our knees be too stout to pay this tribute , heauen gate will be too low for our entrance . The subsidies of our hands are almes to the poore : the due paiment of this interest shall blesse and increase the principall . m m Luk. 6. 38. Giue , and it shall bee giuen you . To the King wee pay Fifteenes , to God Tenths : these he hath separated to himselfe . The honest Pharise could say , Tyth and be rich : the dishonest Christian sayes , Tyth and bee poore . But what men get by this detinie , shall be their fatall destiny : they shall leaue the gold behind them , but carry the guilt with them to euerlasting fire . Robbe not this Citie militant , lest God turne you from the City triumphant .

Of the liuing God .

This hath beene an ancient attribute to God ; liuing : and it is added heere partly for distinction , partly for demonstration . First , it distinguisheth the owner of this Citie from other titular gods . For n n 1. Cor. 8. 5. there bee gods many , and lords many . The name of gods hath beene giuen to men , to Idols , to lusts . Homines Dij mortales , Idola dij mortui , Libidines dij mortiferi . Men are gods dying , Idols dead , lusts deadly . There are

1. Dij deputati ; reputed and deputed gods : such are Magistrates and Princes . o o Psal. 82 6. I haue said , Yee are gods : but these are mortall gods ; ye shall die like men . You haue your life from this liuing GOD : both the life of nature common with others , and the life of power superiour to others . p p Rom. 13. 1. The powers that be , are ordained of God . Pilate receiued that power from God , whereby hee vniustly condemned the Sonne of God . q q Ioh. 19. 11. Thou couldest haue no power against me , except it were giuen thee from aboue . Wee must giue to those gods obedience , eyther actiue or passiue : actiue when they command well , passiue though they command ill . Otherwise we incurre r r Rom. 13. 2. damnation for obstinate disobeying , as themselues haue damnation for vniust commanding . These are momentany gods , as men are Kings on the stage , till the play is done .

2. Dij fictitij , fayned gods , as Mars the god of warre , Neptune the god of the sea , &c. They were strange gods , that ran a whoring after women , made way to their lusts , if not by flattery , by bloud . Scarce ranker villany in the Deuils , then was found in those gods . This the Philosophers obiected against Paul , that he was s s Acts 17. 18. a setter forth of strange gods . The superstitious Lystrians tooke Paul and Barnabas for such gods ; Dij descenderunt : t t Acts 14. 11. the gods are come downe to vs in the likenesse of men . But Paul , vers. 15. points them to the liuing GOD that made heauen and earth . Those fayned gods are confounded by this liuing GOD.

3. Dij manufacti , gods made with mens hands ; Idols , but these are u u Psal. 106. 28. dead gods . Yea , not onely dead , but nothing . x x 1. Cor. 8. 4. An Idol is nothing in the world . It is true that they haue matter and forme : the gold , brasse , wood , or stone whereof they are made , be substances : they haue something in esse naturae , nothing in esse vitae : they haue stuffe , but no life in them . y y Psal. 135. 17. They haue eyes and see not , there is no breath in their mouthes . S. Paul commends in the Thessalonians this happy conuersion , a a 1. Thes. 1. 9. from dead idols to the liuing God . O that it were as easie to confute Idolaters , as it is to confound Idols . Res hominis conculcat talem Deum . No Idol is so great a god , but the foote of man can kicke it downe .

4. Dij vsurpantes , vsurping gods , deuils . So Paul calls Satan b b 2. Cor. 4. 4. the god of this world . Of the whole world ? What is then left for God ? Not so , he is Deus improborum , not elementorum : God of the wicked , not of the frame , of the world . c c Iohn 16. 11. The Prince of this world is already iudged . A goodly god that is already iudged ! d d Rom. 16. 20. The God of peace shall tread Satan vnder your feet . Not you , but God shall tread him down ( to your comfort ) vnder your feet . Therefore e e Eph. 4. 27. give no place to the Deuill : for there is no place for the Deuill , but where it is giuen him .

5. Dij sensuales , sensuall gods . Some make their belly their god , and delicate cheare his sacrifices . f f 〈◊〉 . Cor. 6. 13. Meates for the belly , and the belly for meates , but God shall destroy both it and them . Others make gold and siluer their gods : worse then Pagan Idolatrie : they had gods of corne , and of wine , But g g Esa. 2. 20. These idols of siluer , and of gold , which they made for themselues to worship , they shall one day castaway with malediction . Some make their wife a goddesse , dote vpon her with the extremest Idolatry : a faire coloured peece of clay hath more worship then the Lord of heauen . To some their Patron is a god : they more quake at his frowne , then at all the curses in the Bible . These are not onely dead , but deadly gods .

For demonstration , the owner of this City is the liuing God : both formaliter in himselfe , and effectiuè to others , * * 1. Tim 6. 16. who onely hath immortality . Onely ? Are not Angels and mens soules immortall ? But God giues to them this immortality ; onely he hath it in himselfe . Therefore hee is called the liuing God , and the God of life : there be three degrees of life , all giuen by this liuing God . 1. Vniuersall , which consists of sense and motion : of this the beasts participate . h h Psal 104. 3. Thou sendest forth thy Spirit , and they are created . 2. Rationall , a life proper to man , not to other earthly creatures . 3. Supernaturall , which belongs onely to the faithfull . Christ himselfe is this life in vs . i i Gal. 2. 20. Now liue not I , but Christ liueth in mee . Haec vita reponitur , deponitur nunquam . This life is laid vp , but neuer lost . The world sees it not , because k k Col. 3. 3. it is hid with Christ in God . We now feele it , liue by it . l l Ver. 4. But when Christ , who is our life , shall appeare , then shall we appeare with him in glory .

Behold here with comfort the master wee serue , the liuing God . Riches is a flying Master ; it hasts away m m Prou. 23. 5. with the wings of an Eagle . Honour is a dying master , it brings a man to the sepulcher , and then goes backe with the Heralds . Pleasure is a spilling Master ; n n Luk. 6. 25. Wo to them that laugh , for they shall weepe . Satan is a killing master , his wages is hell fire . But all in grace is liuing and enliuing . Idols are dead , and neuer were aliue : men are aliue , but shall bee dead : pleasures are neyther aliue nor dead : Deuils are both aliue and dead ; for they shall liue a dying life , and dye a liuing death . Onely the liuing God giues euerlasting life .

Ierusalem .

This is the appellation of the Citie . As Canaan was a figure of heauen ; either of them called the Land of Promise : so locall Ierusalem is a type of this mysticall Citie . There are many conceits concerning the denomination of Ierusalem . Hierom thinks that the former part of the word comes from the Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Holy : because Ierusalem is called o o Mat. 27. 53. the holy Citie : But then there should bee a mixture of two seuerall languages , Greek and Hebrew , to the making vp of the word . The Hebrewes deriue it better : they say , Sem called it Salem , Peace : and Abraham Iireh . The place where he attempted the sacrifice of his sonne , he called p p Gene. 22. 14. Iehouah-Iireh : The Lord will see . Thus put together it is Ierusalem , visiopacis . This is more probable , then from the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Ierom : or from Iebus , as Pererius . This is euident from the 76. Psalme . ver. 2. In Salem is his Tabernacle , and his dwelling place in Sion . So that Salem & Sion were both in one place . The Iewes haue a Tradition ; that in one and the same place Cain and Abel offred , in the same place Noah comming out of the Arke sacrificed , in the same place Abraham offered Isaac , in the same place stood Areunah's threshing floore which Dauid bought , in the same place Melchisedek the Priest dwelt , in the same place Salomon built the Temple , and our Lord Iesus Christ was crucified .

But to let goe ambiguities , Ierusalem is a City of Peace . This is plaine , q q Heb. 7. 2. Melchisedek was King of Salem , that is , King of Peace . Gods Church is a Church of peace . That of Plato ouer his dore , is worth our remembrance . Nemo nisi veritatis et pacis studiosus ●…trabit . Let none enter , but such as loue peace and truth . Saint Paul is bold to his Galathians ; r r Gala. 5. 12. I would to God they were euen cut off that trouble you . Contra rationem nemo sobrius , contra Scripturas nemo Christianus , contra Ecclesiam nemo pacificus senserit . No sober man speakes against reason , no Christian against the Scriptures , no peaceable man against the Church . Hee that is not a man of peace , is not a man of GOD. Peace is the effect of patience : if men would beare iniuries , and offer none , all would be peace . It is the greatest honour for a man to suffer himselfe conquered in that , wherin he should yeeld . s s 2. Cor. 13. 11. Be of one mind , liue in peace , and the God of loue and peace be with you . A iust reward ; if we haue one mind , and liue in loue and peace , the God of loue and peace shall be with vs .

Heauenly .

This Citie is on earth , but not of earth . This is not terrestriall Ierusalem : t t Gala. 4. 25. She is in bondage with her children . She was not onely then vnder the Romane seruitude literally : but according to Pauls meaning allegorically , shee could not attaine the liberty of the Spirit , but abideth vnder the wrath of God , and horrour of conscience . But this Ierusalem is heauenly . u u Reu. 21. 2. I saw the holy City , new Ierusalem comming downe from God out of heauen , prepared as a Bride adorned for her husband .

Now it is called Heauenly in three respects ; Of Birth , of Conuersation , of Inheritance . Ortus coelestis quoad originem : progressus coelestis quoad conuersationem ; finis coelestis quoad translationem . Here is all heauenly . x x Gala. 4. 26 Hugo Card. Ierusalem that is aboue is free , the mother of vs all . In hoc quòd dicitur sursum , originis altitudo : quòd Ierusalem , pacis multitudo : quòd libera , libertatis magnitudo : quòd mater , faecunditatis amplitudo : quòd nostrum omnium , charitatis latitudo . The Church in the Creede hath three properties ; Holy , Catholike , knit in a communion . The word Aboue intimates , she is Holy : the word Mother , that shee is knit in a communion : the word Of all , that she is Catholike .

Ierusalem is a type of the Catholike Church , in Election , Collection , Dilection . First for Election , y y Psal. 132. 13. The Lord hath chosen Sion . That out of all Cities , this out of all Nations . a a 1. Pet. 2. 9. Ye are a chosen generation , a peculiar people : enclosed from the Commons of this world , Gods owne appropriation . 2. For Collection ; that was walled with stone , this hedged in with grace . b b Esay 5. 2. God planted a vineyard in a very fruitfull hill : and he fenced it . It is well mounded , and the Citizens of it linked together with the c c Eph. 4. 3. Bond of peace . 3. For dilection ; Beautifull for situation , the Palace of the great King : the Sanctuary of his holy worship , his Presence-chamber : d d 1. Tim. 3. 15. the pillar and ground of the truth . There e e Psal. 122. 5. was the seate of Dauid : here the Throne of the f f Reue. 3. 7. Sonne of Dauid , that openeth and no man shutteth , that shutteth and no man openeth . A heauenly Citie .

1. In respect of her Birth and beginning heauenly . For the Lord of heauen hath g g Iam. 1. 18. begate her of immortall seed by the word of truth . Art thou a Christian ? behold thy honourable birth and beginning . Was it an honourable stile , Troianus origine Caesar ? Then much more , Coelestis origine sanctus : Euery Saint is by his originall heauenly . Beare thy selfe nobly , thou hast a celestiall generation .

2. In respect of growth and continuance heauenly . Our conuersation is in heauen : Wee liue on earth , yet saith the Phil. 3. 20. Apostle , our conuersation is expresly in heauen . Our affections are so set on it , that wee scarce looke vpon this world : wee so runne to our treasure there , that wee forget to be rich here : but like the Saints cast our money at our feet . Act. 4. Corpore ambulantes in terris , corde habitantes in coelis . Our bodies walke on earth , our hearts dwell in heauen . To the hating and despising world wee answere ; Nil nobis cum Mundo , nil vobis cum Coelo . Wee haue small share in this world , you haue lesse in the world to come .

3. In respect of the End . Ideo dicitur coelestis , quia coelum sedes eius . Our soules are neuer quiet , till they come Ambr. to their wished home . h h Ephe. 1. 3. Thus hath GOD blessed vs with all spirituall blessings in heauenly places . The Church in her worst part is below , in her best aboue . Earth is Patria loci , but heauen Patria iuris . As Irishmen are dwellers in Ireland , but Denisons of England . We i i Iob 4. 19. dwell in houses of clay , whose foundation is in the dust , but are ruled by the Lawes of that supernall Citie . k k Iohn 17. 24. Father , my will is that those thou hast giuen mee , may be with mee where I am . Amator mortuus est in corpore proprio , vi●…us in alieno . A Louer is dead in his owne body , aliue in anothers . Animus velut Plato . pondere , amore fertur , quocunque fertur ; saith August . Loue waighes and swayes the soule , whither soeuer it be carried . Exi de terra tua , said God to Abraham ; l l Gen. 12. 1. Get thee out of thy Country : yea rather de terra non tua , from a Country that is none of thine , vnto a Land that I will shew thee ; thy owne Land , the kingdome of Heauen . Though man be called m m Iere. 22. 29. Earth , Earth , Earth ; thrice with one breath : ( earth by procreation , earth by sustentation , earth by corruption , saith Bernard ) yet the Christian is not Habitator , sed accolaterrae ; not a dweller , but a passenger on the earth . n n Hebr. 13. 14 For here we haue no continuing City , but we seek one to come . An Englishman that traffiques in Turkie , and gets wealth in Turkie , yet plants not in Turkie , but transports for England . A Christian what euer hee gets on earth , treasures vp in heauen . Socrates being asked what Country-man he was , answered , Sum ciues mundi , I am a Citizen of the world . But a Christian must answere , Sum ciues coeli , I am a Citizen of heauen . Forsake wee this home-stall with a ready mind , when GOD calls vs . And the Lord grant vs so to liue in this Citie of Grace , that wee may all liue for euer in the City of Glory , through Iesus Christ .

To an innumerable company of Angels .

Behold one speciall dignity the Gospel brings vs , Consociari Angelis ; to be made companions with the Angels . The incorporeall spirits are of two sorts ; Celestiall & Infernall . If we weigh the malignancie of the one with the benignitie of the other , we shall truly meditate this benefite . Infernall spirits are tempters to euill , and tormentors for euill . Homines seducunt , seductos damnant , damnatos torquent . They seduce mortalls , seduced they damne them , damned they torment them . Because they lost being like God , they striue to make men like themselues . The diuell enhanceth his owne damnation , to procure others . Hee knowes himselfe irrecouerably lost , therefore is desperate . These are wretched companions ; Lord grant vs to know no more of them then by hearesay . But the good Angels striue by all meanes to vphold vs in our integritie , to keepe vs in the feare of that God they know and worship : to preserue vs from dangers whilst we liue , and beeing dead to transport vs to euerlasting ioy . Blesse vs O Lord with the society of these Angels for euer .

Here we must consider two circumstances ; Quales and Quoti : the Persons what they are , Angels : the number , how many they are , An innumerable company . First what they are , Angels . An Angel is an intellectuall and incorporeall substance , free of will , a seruant to God , & by his grace Damasc. immortall in blessednes . Cuius substantiae speciem et terminum solus qui creauit , nouit . We cannot sufficiently know them whiles we are on earth ; O may wee one day see and know them in heauen . That we may receiue comfort by this consorting with Angels , and vnderstand what good they doe vnto vs , let vs consider in them these sixe particulars . Their nature , their knowledge , their power , their dignitie , their distinction , their ministery .

1. Their nature ; they are not qualities and motions , but spirituall substances , really subsisting . This their actions testifie , running on Gods commands ; executing his hests , &c. They are not flesh and bone , yet sometimes haue taken visible formes . Abraham intertaining three Angels , set meate before them , o o Gene. 18. 8. and they did eate . Theodoret sayes , they did take the meate simulatis manibus , and did put it into simulatum os : they seemed to eate , not in truth . But they had palpable and tractable bodies for the time , as appeares plainely , verse . 4. by washing their feete . Thomas , thinkes they assumed a true body , but non fuit vera comestura , it was not a true eating . But this is an idle opinion , for there may be a true eating , though the meat be not conuerted into the substance of the body . So our Sauiour did eate after his rising from death , yet no man thinkes his meate was turned into his substance . It is safe to say with the Text , they did eate , and performe other offices of a body truly . Now this was by diuine dispensation for a time , the bettter to accomplish their enioyned duties . Yet were these bodies no part of their natures , but onely as garments are to vs . But whence had they these bodies ? They were eyther immediately created of God , or conflate of some presubsistent matter . What Caluin . became of these induments deposed ? Eyther as they were made of nothing , so resolued into nothing : or else turned into the first matter whereof they were composed : and so was also the meate they did eate . Thus they haue beene called men : p p Gen. 18. 2. Three men came to Abraham : The women that came to Christs Sepulcher , found q q Luk. 24. 4. two men standing by them in shining garments . This is their nature , which in it selfe , saith Isodore , is mutable : for some of them r r Iude. ver. 6. fell from that blessed estate , and left their owne habitation . But now for the rest , Seruauit eos incorruptos charitas aeterna : the eternall loue of God hath made them vnchangeable . For Christ s s Col. 1. 20. hath reconciled all things to himselfe , whether they bee things in earth , or things in heauen . This is their excellent nature , inferiour to God , superior to man . In the Prophets vision , t t Esa. 6. 2. each of the Seraphins had sixe wings : with twaine he couered his face , and with twaine be couered his feete , and with twa●… hee did flie . They haue two wings to couer their faces , as not able to behold the glory of God ; and two to couer their feet , because wee are not able to behold them in their excellency .

2. Their knowledge . Austin sayes , They are taught of God , in the eternal contemplation of whose truth , they are most blessed . Quomodo quae scienda sunt nesciant , qui scientem omnia sciunt ? How should they bee ignorant of such Greg. things as are fit to be known , that know him that knowes all ? Their knowledge is three-fold ; Naturall , Experimentall , and Reuealed . 1. Naturall , receiued of God in their creation , endued with an extraordinary light aboue man . 2. Reuealed , as God according to processe of time hath manifested to them . God reuealed things to the Angels , they to the Prophets . 3. Experimentall , which they haue acquired by obseruation : they marke Gods doings . For it is certaine , the Angels did not know all things from the beginning , which they know now . They knew not perfectly the manner of mans redemption . That mystery from the beginning of the world hath beene hidde in God : and is u u Eph. 3. 10. Now made knowne to the principalities and powers in heauenly places . Great is the mystery of godlinesse ; God is manifested in the flesh , iustified in the Spirit , x x 1. Tim. 3. 16. seene of Angels . Res mira Angelis , quanta hominibus ! A matter worthy the wonder of Angels , much more of men .

There be things which yet the Angels do not know . 1. not the day of iudgement . a a Mat. 24. 36. Of that day & houre knoweth no man , no not the Angels of heauen . 2. not mans heart . b b Acts 1. 24. Thou Lord onely knowest the hearts of all men . If Angels knew mens hearts , they were Gods . 3. Neyther doe I thinke with Saint Augustine , that they know Quanti numeri supplementum de genere humano integritas illus ciuitatis expectat ; what definite number of mankind must concurre to the perfection of that heauenly Citie . Man is circumscribed in place , knowledge , and mortality . Angels are circumscribed in place and knowledge , not in mortality . God is not circumscribed in eyther place , knowledge , or mortality . Man knoweth much , Angels know more , onely God knoweth all .

3. Their Power . Christ suffering himselfe to be apprehended , said hee could command more then twelue Legions of Angels . Whereupon one notes the mightinesse of his rescue : for euery Angell is stronger then a Legion of men . They are said to excell in strength . c c Psal. 103. 20. Blesse the Lord , ●…e his Angels that excest in strength . Mighty Angels . d d 2. Thes. 1. 7. The Lord Iesus shall be reuealed from heauen with his mighty Angels . Mighty , but His : the originall hath it , the Angels of his mighty power . Innumerable , first borne of Aegypt were slaine by one Angell . An hundred eighty fiue thousand Assyrians smitten by one Angell , 2. Sam. 24. 2. Kings . 19. 35. Seuenty thousand killed by one Angell . Therefore they are called Potestates , Powers . Powerfull in themselues , but how mighty , when they are strengthened by the Almighty !

This is wonderfull comfort to vs ; they are not weake that fight for vs . e e Reu. 12. 8. Michael and his Angels fought against the Dragon , and the Dragon fought and his angels ; but preuailed not . The Deuill hath a raging malice , but no preuailing power . One Angell is too hard for many deuils . But against the power of Angels it is obiected , that a man preuailed against an Angell . f f Hos. 12. 9. Iacob had power ouer the Angoll , and preuailed . Some had a sottish opinion , that this Angell was the Deuill in Esau's likenesse , and that by the power of a good Angell Iacob ouercame . Now lest hee should ascribe the victory to himselfe and his owne strength , the Angell smote him on the thigh , so that hee halted . But there is no mention made saue of one Angel : he that wrastled with him , was the same that blessed him : he that blessed him , was the same that touched him : a good Angell , for an euill would neuer haue blessed him . But indeed this Angell was the Sonne of God . 1. Because he blessed him , God blesseth , not Angels . 2. It is said , Gen. 32. 28. that he preuayled with GOD ; and verse 30. that hee saw God face to face : therefore it was God , not an Angell . Whether it were God or an Angell , you may see the power of faith , that it can preuail with mighty Angels , with almighty God . Hee that wrastled with Iacob , gaue him power to ouercome . Seipso fortior est , so God is stronger then himselfe . Hee could not preuaile because he would not : he disposeth his power according to his will , not his will according to his power . g g Gen. 19. 22. Haste thee to Zoar , for I cannot doe any thing till thou bee come thither . h h Exod. 32. 10. Let mee alone , that I may consume them . As if Lot and Moses could hinder God . Faith & Prayer are manicles to his hands , whereunto he giues victorie against himselfe .

4. Their dignity consists in two things ; In respect of their Place , and of their Grace . 1. For their abode , it is in heauen . Euill Angels dwell belowe , i i 2. Pet. 2. 4. they are cast downe into hell : good aboue , k k Mat. 18. 10. The Angels doe behold the face of my Father in heauen . They are heauenly Courtiers , and heauenly Quiristers , eternally singing Ichouahs praise . 2. In respect of their Grace , so that they are called the Angels of GOD : and are farre more excellent then man . It is true that the Sonne of God dignified mans nature more then theirs : l l Heb. 2. 16. For he tooke not on him the nature of Angels , but the seed of Abraham . m m Greg. Timet Angelus adorari ab humana natura , quam videt in Deo sublima●…am : The Angels refuse to be worshipped of mans nature , which they see GOD himselfe hath accepted . But though he tooke not their nature , yet he dignified their office : for he is often called by the name of Angel . n n Gene. 48. 16. The Angel that redeemed mee , sayes aged Israel : the onely redeeming Angel is Christ . o o Exo. 14. 19. The Angel that went with the Campe of Israel , is called , ver. 24. The Lord . Paul sayes expresly , it was Christ . 1. Cor. 10. 4. 9. He is called Angelus foederis , the p p Mal. 3. 1. Angel of the Couenant . q q Reue. 20. 1. I saw an Angel hauing the key of the bottomlesse pit : and he bound Satan : but onely Christ can bind Satan , and r r Reue. 1. 18. hath the keyes of death and hell . Thus Christ hath accepted the name of Angels , yet hee tooke not on him the nature of Angels , but of man : no more then the Angels tooke on them the nature of man , when they appeared in an humane shape .

5. Their distinction . Gregory collects from the Scriptures Nouem Angelorum ordines , nine seuerall orders of Angels . Angels , Archangels , Vertues , Powers , Principalities , Dominations , Thrones , Cherubim and Seraphim . We grant indeed that there be certaine distinctions & degrees in the Quire of Heauen : but whether distinguished by nature , gifts , or offices , none can determine . The Papists plead much for the Princedome of Michael aboue all other Angels . Their ground is Reuel. 12. 7. Michael & his Angels fought &c. Bellarmine affirmes , that euer since the fall of Lucifer , Michael is head of the glorious Angels : and the Rhemists collect from that place the reason , why Michael is ordinarily painted fighting with a Dragon . But the foolish Painter so well as wise Bellarmine , can tell vs how Michael came to be chose in Lucifers roome . Iude saith , the wicked Angels that left their habitation , are reserued in chaines of darknesse : but hee tells vs not , that such as did not fall are preferred to higher places , but rather continue still in their first estate and dignitie . Indeed Iude calls Michael an Archangel , and Daniel Vnum de principibus , one of the principall Angels : but it can neuer be proued , that he was , is , or shall be Monarch , or head of all Angels . Themselues say , that the greatest Angel is vsed in the greatest Embassage : but Gabriel , not Michael , was sent for the contracting of that sacred match betweene the GOD of Luke 1. Heauen and the blessed Virgin . Therefore Gabriel , not Michael , should be supreme both in naturall graces , and supernaturall prerogatiues . Indeed Christ is the Michael there mentioned : for the blessed Angels cannot be said to be any other Michaels Angels , then Christ . So August . Bulling. Marlor . Perhaps in the vision Michael & an host of Angels appeared to Iohn , but they represented Christ and his members . Christus est Ecclesiae suae Promachus , Angeli eius Symachi : It is against the principles of holy beliefe , Aretius . to ascribe this victory to Michael or any other Angel whatsoeuer . s s Reu. 12. 11. They ouercame Satan by the bloud of the Lambe , not by Michael , or any Angel .

6. Their ministerie : from hence , some of the Fathers say , the Angels tooke their names . So Gregor. Angeli vocabulum nomen est officij , non naturae : Angel is a name of office , not of nature . The Inhabitants of that celestiall Country are alwaies Spirits , but cannot alwaies be called Angels . Tunc solùm sunt Angeli , quando per eos aliqua nuntiantur : they are then onely Angels , or ( it is all one ) messengers , when they are sent on some message . Therefore he concludes ; Hi qui minima nuntiant Angeli , qui summa nuntiant Archangeli vocantur : They that are sent on businesse of lesse moment are called Angels , of greater importance Archangels . August . Ex eo quod est , Spiritus est : ex eo quod agit , Angelus est . They are Spirits in regard of their Being , Angels in regard of their Dooing . Good Angels , saith Isidor , are deputed for the ministery of mans saluation . God hath giuen man three helps : Sense to see danger neere , Reason to suspect danger far off , Angels to preuent that he neither sees nor suspects . Now the ministery of Angels is three-fold ; to God , to his Church , to his Enemies .

1. To God , which consists principally in two things . 1. In adoring , and ascribing glory to him . So the Seraphims cryed a a Esay 6. 3. Holy , holy , holy is the Lord of hosts . An Army sung , b b Luk. 2. 14. Glory to God on high . The whole Quire of heauen , c c Reue. 4. Thou art worthy , O Lord , to receiue honour and power . 2. In standing in his presence , ready at his command . d d Psa. 103. 20. They do his commandements , harkning to the voice of his Word . For this promptnes of obedience wee pray , Thy will be done in earth , as it is in heauen . Quod oramus , agamus . Thus Angels were messengers , that Christ should bee conceiued . Luke 1. 31. that he was conceiued . Mat. 1. 20. that he was borne . Luke 2. 11. that he was risen . Luke 24. 4. that hee was ascended . Act. 1. 11. These were great mysteries , therefore were confirmed with the testimonie of Angels .

2. To the Church . e e Heb. 1. 14. Are they not all ministring Spirits , sent forth to minister for them , who shall be heires of saluation ? And by this their ordination to seruice the Apostle shewes , how infinitely farre the preeminence of Christ transcends theirs . But did not Christ put f f Phil. 2. 7. vpon him the forme of a seruant ? Doth not himselfe professe , that g g Mat. 20. 28. hee came not to be ministred vnto , but to minister ? The answer is easy ; Non esse hoc naturae , sed voluntariae exinanitionis : This was not a natural or enforced , but a willing abasement of himself . Humilitatem non habitam induit , celsitatem habitam non exuit . Hee put on an humiliation that he had not , hee did not put off the glory that he had : But the Angels were created to this end , that they should serue ; Totamque conditionem sub ministerio contineri . Istis naturale , illi aduentitium . Caluin . To them it was necessary , to Christ voluntary . Now then ministery to the Church is three wayes considerable .

1. In this life , and that to our Bodies , and to our Soules . 1. To our Bodies : for they necessarily tend to the preseruation of our temporall estates , euen from our Cradles to our Graues . This is true in Doctrine , and in Example . In Doctrine : h h Psa. 91. 10. There shall no euill befall thee , nor any plague come nigh thy dwelling . Why , how shall wee be protected ? ver. 11. Angelis mandabit ; For hee shall giue his Angels charge ouer thee , to keepe thee in all thy waies . They shall beare thee vp in their hands , lest thou dash thy foote against a stone . In example : an Angel comforts , directs , feedes Elias . Angels plucke Lot out of Sodome . An Angel aduiseth Ioseph to fly into Egypt with Iesus . Abraham so encouraged his seruant , i i Gen 24. 7. The Lord will send his Angell before thee . k k Gene. 32. 1. Iacob went on his way , and the Angels of God ●…et him . Peter was in prison , and l l Acts 12. 7. the Angel of the Lord freed him .

2. To our Soules , furthering the meanes of our saluation . The Law was giuen by them , sayth Steuen . m m Acts 7. 53. Yee receiued the Law by the disposition of Angels . GOD makes them instruments to conuey knowledge to his Church . It was Gods charge ; n n Dan. 8 16. Gabriel , make this man to vnderstand the Uision : it was the Angels performance ; o o Dan. 9. 22. Daniel , I am come forth to giue thee skil and vnderstanding . Saint Iohn acknowledgeth in his Reuelations , that p p Reu. 22. 8. an Angel shewed him those things . They preserue vs in the true worship of God , and cannot endure any attribution of his glory to a creature , no not to themselues . When Iohn fell downe at the Angels feete to worshippe him , he preuented him ; q q Reue. 19. 10. See thou doe it not . They reioyce in our conuersion ; r r Luke 15. 10. There is ioy in the presence of the Angels of God , ouer one sinner that repenteth . They ioy in this for two causes . 1. To behold the glorious fruite of their labours : for it delights a man to see the works of his hands prosper . GOD hath sent them to guide vs to good , to gard vs from euill : when we follow their guidance , they reioyce . Let vs hate to sinne , as we would not wish to bring griefe to the thresholds of heauen . 2. That their number might be made vp againe . They lost a number of Spirits , they are glad to haue it made vp with Soules . The Angels ioyned company with men , praysing God on earth : so they delight to haue men made their fellow-Choristers in heauen . Luke 2.

2. At the end of this life to carry our soules to heauen . s s Luk. 16. 22. When the begger died , hee was carried by the Angels into Abrahams bosome . He that in life was scorned of men , and had no companions but the dogges , is so regarded of God , that he is garded by Angels . Hee that could neither goe , nor sit , nor stand , is now carried : not on the shoulders of men , as the Pope the proudest on earth , but hee rides on the wings of Angels . He is carried to a glorious Port , by gracious Porters .

3. At the last day , t t Math. 24. 31 Christ shall send his Angels with a great sound of a trumpet , and they shall gather together the Elect from the foure winds , from one end of heauen to the other . These are those u u Mat. 13. 30. Reapers , that in the time of haruest must gather the tares to the fire , and the Wheat to Gods barne .

This is their ministerie to vs . But it is the Lord , x x Psal. 37. 23. that ordereth all our steppes : hee spreads the gracious wings of his prouidence ouer vs : and the Lord Iesus Christ is all in all vnto vs . Now the rule is , Non multiplicanda Entie sine necessitate ; and Frustra fit per plura , quod fieri potest per pauciora . It seemes then the helpe of Angels is more then needes . For a a 2 Psal. 121. 4. hee that keepeth Israel neither slumbers nor sleepes . I answere , that Angelicall custody doth not extenuate , but extoll Gods goodnesse and Greatnesse towards vs : for this is but the execution of his high & holy Prouidence . It is the wisedome of the King , that gouerns all the Cities and Castels in his Dominions : yet he leaues not these vnfurnished of men and munition , to withstand the enemies inuasion . The diuels range and rage against vs in euery corner , therefore God hath ordained for our gard an Host of Angels . b b Psal. 34. 7. The Angel of the Lord encampeth round about them that feare him , and deliuereth them . True it is that God is able to defend vs himselfe by himselfe , through that immediate concourse that hee hath in all things . But to shew that the Almighty God being tied to no meanes , doth yet worke by meanes , to vphold the weakenesse of our natures . A Prince sees his little children besieged , and sends his stronger sonnes , able souldiers to relieue them . Their helpe to vs is certaine , though not visible : we cannot describe it , nor prescribe it , but wee feele it in the successe : they preserue vs . Against the Syrian band , c c 〈◊〉 . King . 6. 17. the mountaine was full of horses , and charets of fire , to defend Elisha . Neither is this all , but to manifest his abundant goodnesse to mankind . d d Psal. 8. 4. What is man , O Lord , or the sonne of man , that thou so ( gardest and ) regardest him ? They are dust and vanity , and rottennesse , yet the Lord sends his glorious Angels , his Pages of honour , and Princes of his Court , for their messengers and ministers . As if a King should not onely giue his subiect a charter and Patent of safe conduct , but also sends his own gard to attend him . So the Lord honors vs with his own gard royall through Iesus Christ .

3. To enemies ; not for their safety , but for the execution of Gods iudgements on them . The huge Armie of Senacherib was ouerthrowne by an Angel . Indeed they will not the destruction of any man , further then the Iustice of God ordaines it . But sometimes they are sent out for the protection of the very wicked : so Daniel speakes of the Grecians Angel , and of the Persians Angel . The Daniel 10. Romists allot a particular tutelar Angel to euery Colledge and Corporation : yea to the generation of flies , fleas , and ants : yea to euery Infidell kingdome such an Angel : yea to Antichrist ; lastly , euen to hell it selfe . Sure then they will not pinch themselues : they appoynt to the Pope two principall Seraphims , Michael and Gabriel , euer attending his Person . For that Michael is the chiefest , Victorellus produceth two very equall witnesses : the Roman Liturgie , and Tasso's Ierusalem : as a worthy Diuine obserued . To the Conclaue they assigne one speciall assistant Angel . But mee thinks , as they Ideate their Hierarchy , this Angel should desire the roome , and become a suter to the holy Ghost to name him Pope in the next Conclaue . For by this meanes hee doth wonderfully enlarge his Diocesse , hauing all the lower world vnder him ; all particular Angels of speciall Societies subiect to him : yea all the Archangels and Principalities officed to seueral Estates , must concurre to his gard and assistance .

The truth is , God sometimes allowes the help of Angels to the very reprobates : but to this scope & purpose , Populs sui promouere salutem , to further the welfare of his owne people . For all the atchieuements and victories , which come to the heathen by helpe of Angels , are intended not for their good , but the good of the Saints . It is for the Sonne of Gods sake they minister to vs : and to none do they performe these comfortable seruices , but to the Elect in Iesus Christ .

Thus you see what these Angels are ; now let vs consider how many . An innumerable company . The originall is Myriades . Myrias is tenne thousand ; innumerable : a finite number is put for an indefinite . e e Dan. 7. 10. Thousand thousands ministred vnto him , and tenne thousand times ten thousand stoode before him . f f Reue. 5. 11. I heard the voice of many Angels round about the Throue , and the number of them was tenne thousand times tenne thousand , and thousands of thousands . g g Hom. 34. in Euang. Gregory thinks there are so many Angels , as there are Elect. Super●…a illa ciuitas ex Angelis et hominibus constat : ad quam tantum credimus humanum genus ascendere , quantos illi●… contigit electos Angelos remansisse . Vt scriptum est ; statuit terminos Gentium iuxta numerum Angelorum Dei . So many Angels , saith hee , as fell from heauen , so many soules shall goe vp to heauen .

It is a question much disputed , whether besides the protection of Angels in common , euery particular man haue one particular Angel for his Guardian . I find many of the Fathers allotting euery one a particular Angel . Isidor . Singulae Gentes praepositos Angelos habere creduntur : imo omnes homines Angelos suos . Origen , Basil , Hierome , Chrysostome , Theophylact , Gregory Nyssen , Primasius , Iustin Martyr , Augustin , most of the Schoolemen , and some Protestant Diuines : all conclude that euery man from his birth , or especially from his Baptisme , hath a particular Angel . I will not dispute it , yet I must doubt it ; because I see no cleare ground in the Scriptures to proue it . The two chiefe places cited are these , Math. 18. 10. Despise not these little ones , for their Angels behold the face of my Father in heauen . This place Caietan and others expound , not that euery little one hath a peculiar guardant Angel , but Omnes omnibus ; that all the Angels take care of all Gods little ones . As the Scriptures construe it selfe ; h h Luke 15. 10. All the Angels reioyce at the conuersion of one sinner . The other place is , Acts 12. 15. Peter being vnexpectedly deliuered out of prison , came to Maries house where the Saints were gathered together . Rhoda hearing his voice , ranne in , and told them how Peter stood at the gate . They said to her , Thou art mad : but when shee constantly affirmed it , they said , It is his Angel . I answere that the Disciples amazed at the strange report , spake they knew not what . On the like reason , because Peter transported in beholding Christ transfigured , said , i i Math. 17. 4. Let vs build here three Tabernacles : some might inferre that Saints departed dwell in Tabernacles . Because the two sonnes of Zebede desired to k k Mat. 20. 21. sit one at Christs right hand , the other on his left in his kingdome ; they might haue concluded that Christ was to be a temporall King . Or because the Disciples seeing Iesus walking on the Sea , in their troubled minds , said l l Math. 14. 26. It was a spirit ; others might proue that spirits walke . Omne dictum sancti non est dictum sanctum . All are not Christian truths , that true Christians haue spoken . Dicunt errores non Christiani , sed homines : they erre not as they are Christians , but as they are men .

But it is obiected , that they spake after the common opinion of men in that age . Wee reply , that in that age it was a common opinion that dead men walked : so it appeares by Herod hearing the fame of Iesus ; m m Math. 14. 2. This is Iohn the Baptist , he is risen from the dead . Uox populi is not euer vox Dei : common errors are no rules of truth . And if the place were so manifest , as they could wish it , why might it not rather be vnderstood thus ? It is his Angel , that is , some Angel that God hath sent for his deliuerance . Sometimes many men haue but one Angel , other times one man hath many Angels . Exod. 14. 10. There was but one Angel for many people . 2. King . 6. 17. There were many Angels for one man . Let vs now make some vses concerning this discourse of Angels . These may be two-fold ; some for imitation , others for application .

First for imitation ; there are three things specially to be obserued in Angels : Purenesse of substance , Readines of obedience , Feruour of Charitie . These are couertly implied from Psal. 104. He maketh his Angels spirits , his ministers Psalme 104. 4. a flaming fire . Spirits , there is the Puritie of their substance : ministers , there 's the Readinesse of their obedience : Flame of fire , there 's the heate of their Charitie . Thus were the Cherubims of the Tabernacle made , figuring these three vertues in the Angels . Exod. 25. First , they were made of Pure gold . ver. 18. This shewes the excellencie of their substance , for gold is the purest and best of mettals . To this Gods owne Word is compared : a a Cant. 1. 11. We will make thee borders of gold , with studdes of siluer . Secondly , they had two wings stretched out , to witnesse Promptitudinem obedientiae ; b b Dan. 9. 21. Gabriel did fly swiftly . Of all creatures the winged are the swiftest . c c Psal. 55. 6. O that I had wings like a Doue , then would I fly away , and be at rest . The most suddenly transient thing , riches is compared to a winged creature : d d Prou. 23. 5. Riches makes it selfe wings like an Eagle . Thirdly , they were made with their faces one towards another , to manifest the truth of their loue ; not like proud men turning away their countenance from their brethren . Lastly , though one were toward another , yet both toward the Mercie-seate : beholding him in sight , to whom they were beholden in dutie .

Thus we see , 1. that their nature is pure ; and this their mansion declares , which is heauen : for into it shall enter no vncleane thing . They are shining and singing starres : e e Iob 38. 7. When the morning starres sang together , and all the sonnes of God shouted for ioy . Heauen like fire , Similem sibi reddit ingredientem , makes that it receiues like it selfe . 2. That their obedience is ready and swift , their very name imports , Angels . Aquo dominatio , ab eo denominatio : for a name is giuen from some supereminent qualitie . f f Psal. 18. 10. Hee rode vpon a Cherub , and did fly . 3. That their Charity is great , appeares by their busie protecting vs , grieuing at our falls , reioycing at our perseuerance in good , & helping vs forward to saluation . Let vs imitate them in foure things .

1. In Puritie : nothing is more pleasing to God . It hath the blessing of this life , & of the life to come . Of this life ; g g Psal. 73. 1. Truly God is good to Israel , euen to such as are of a pure heart . God is good to the whole world with his common benefites , better to Israel with extraordinary blessings , but best of all to the Pure in heart with his sauing Graces . Of the life to come : h h Psal 24. 4. Who shall stand in Gods holy place ? he that hath cleane hands , and a pure heart . i i Mat. 5. 8. Blessed are the pure in heart , for they shall see God . Thereis no ioy like to this beatificall vision , to see God is the height of happinesse . But so shall the wicked ; k k Reue. 1. 7. they shal see him whom they haue pierced . Diuines vsually distinguish of that sight : l l Luk. 11. 27. They shall see the Sonne of man comming in a cloud ; they shall see him as man , not as God ; as their iust Iudge , not mercifull Sauiour .

2. In Pietie and obedience , wherein the Angels are ready and speedy , resolute and absolute . As they helpe vs to commaund the creature , so let them teach vs to obey the Creator . They fly when God sends them : true obedience hath no lead at the heeles . Paul herein was like an Angel ; hauing his Commission , hee stood not to m m Gala. 1. 16. conferre with flesh and bloud . Quantum morae addis , tantum obedientiae detrahis . So much as a man addes to delay , hee takes away from obedience . The truely obedient man doth not procrastinate : Sed statim parat aures auditui , linguam voci , pedem itineri , manum operi , cor praecipienti . He Bern. instantly prepareth his eare for the message : n n 1. Sam. 3. 10. Speak Lord , for thy seruant heareth . His tongue giueth a ready answer to the question : o o Ioh. 21. 16. Simon , louest thou me ? Lord , thou knowest that I loue thee . His foote is shod for the iourney ; p p Eph. 6. 15. his feete be shod with the preparation of the Gospel of peace . His hand is fit for the worke , q q Gene. 22. 10. Abraham stretched forth his hand to slay his sonne . His heart is pliable to the Commander : Paratum cor : O Lord , my heart is ready .

3. In Charitie : Angels looke vpon and loue one another , and all loue vs : Let this teach vs to loue them & our selues . Doe they seeke our peace , and shall wee vncharitably warre ? It was the Angels song , Luke 2. Pax in terris , Peace vpon earth : warre with none but with Antichrist & the diuell . The Angels haue no need of our loue , we of theirs . Loue we that on earth , which shall dwell with vs for euer in heauen , Charitie .

4. In humility : those glorious spirits stoope to do vs seruice , let vs not thinke it bad or base to serue one another in loue . No one man can so farre exceede another , as the Angels excell the best men : doe they abase themselues to our succour , and shall we in a foolish pride soorne our brethren ? The haughty peece lookes on the poore betwixt scorne and anger ; Touch mee not , I am of purer mould : yet Mors dominos seruis ; blended together in the forgotten graue , none makes the finer dust : we cannot say , such a Ladies rottennesse smells sweeter then such a beggers . Come downe thou proud spirit , deny not succour to thy distressed brother , lest God deny his high Angels to succour thee . Thus for imitation , now for application , learne we other vses .

1. This is terror to the wicked , who contemne and condemne the righteous . r r Math. 18. 10 Despise not these little ones , for their Angels are with my Father in heauen . Beware you that scoffe at poore Innocents , their Angels may plague you . They for their parts may be content to put vp abuses , and to forgiue iniuries : but their Angels may take vengeance . s s Acts 12. 1. Herod vexed certaine of the Church , killed Iames with the sword , and seeing it please the Iewes , hee tooke Peter also . They could not helpe this ; but their Angels did : for t t verse 23. an Angel of the Lord smote him that he died . Thou maiest haue euasion from the executioners of men , but no protection against the Officers of GOD. When they are bidden to strike , they will lay on sure strokes . u u Gene. 19. 13. Wee will destroy this place , for the Lord hath sent vs to destroy it .

2. They teach vs deuout reuerence , so to behaue our selues as in the sight and presence of holy Angels . The consideration of so blessed a company , doth not onely Conferre fiduciam , and afferre deuotionem , but inferre reuerentiam ; saith Bernard . When to Iacob in his dreame was presented that Ladder , and the Angels ascending and descending on it : wakening hee saies ; How fearefull is this place ! x x Gen. 28. 17. This is none other but the house of God , and this is the gate of heauen . Seneca said , that the conceit of Cato and Plato , & such graue men in our company would restraine vs from euill : but what are these to the holy Angels of heauen ? y y 1. Cor. 4. 9. Wee are a spectacle to the Angels : they are obseruers and witnesses of all our actions . a a 1. Cor. 11. 10. For this cause the woman ought to haue power on her head , because of the Angels . This is not to be vnderstood of offence onely giuen to the Ministers of the Church : but to signifie that a woman throwing off the vaile of modestie , and token of subiection to her husband , doth make euen the Angels of heauen witnesses of her dissolute contumacie . The Angels are present with thee when all men on the earth are absent from thee . I aske thee , when thou pollutest the marriage bed , attemptest an homicide , plottest a treason , forgest a writing , wouldest thou then haue the Angels present with thee , or absent from thee ? If thou desirest them present , why dost thou offend them by thy turpitudes ? If absent , thy protectors are gone , and the diuels would easily confound thee . Nonfacias coram Angelis Dei , yea coram Deo Angelorum : Do not that thing before the Angels of God ; yea before the GOD of Angels ; which thou wouldest shame to doe in the sight and presence of an earthly man .

Yet let vs marke here by the way , that albeit the Angels deserue our reuerence , yet they desire not our adoration . Indeed the euill Angels request it : it was a speciall boone which the Diuell begd of Christ , b b Math. 4. 9. to fall downe & worship him . But the good refuse it ; c c Reue. 19. 10. See thou doe it not , for I am thy fellow seruant ; saith the Angell to kneeling Iohn . As we vsually come too short in our due reuerence to the Angels ; so the Papists goe too farre in vndue adoration . They haue a set prayer for it : Angele Dei , Custos mei me tibi commissum lege super●…a , semper rege , custodi guberna . This sacrilegious honour those holy spirits refuse : they take no charge of such superstitious soules . Accipiunt commissum , non arripi●…nt inconcessum . Honorandi , non adorandi sunt Angeli . Let them be honored , but not adored . Loue and reuerence the Angels , onely worship God and Iesus Christ .

3. This declares to vs the excellent company that is in heauen . Were the place lesse noble and maiesticall , yet the company it affords is able to make the soule right blessed . We are loth to leaue this earth for the societie of some friends , in whom we delight ; yet wee are all subiect to mutuall dislikes . Besides the meeting of those good friends againe in heauen , there be also glorious Angels . There is nothing in them but is amiable , admirable : nothing in possibilitie of changing our pleasures . There thou shalt see and conuerse with those ancient Worthies , Patriarchs , Prophets , Apostles , Martyrs , Confessors , Fathers of the Primitiue times , all of them out-shining the starres : where our loue shall be as eternall , as is our glory . There wee shall liue familiarly in the sight of those Angels , whom now we receiue good from , and see not . Yea there is the fountaine of all felicity , that Sauiour of ours , whose grace onely brings vs to the blessed vision of the whole Trinitie . Neither can there be a higher happinesse , then the eternall fruition of Iesus Christ . Let this teach vs all to blesse our God that hath thus aduanced vs . Man is corporeall dust ; O that this clay of ours should come to dwel with those incorporeal spirits ! d d Math. 22. 30. We shal be as the Angels of God in heauen . Sicut , non ipsi ; like Angels , though not Angels in nature . Communicatione spei , non speciei : we haue now a communion of hope with them , hereafter of glory . To this place , O thou Creator of men & Angels bring vs through Iesus Christ .

To the generall assembly , and Church of the first borne which are written in Heauen .

Our Apostle hath spoken of the Churches glory typically , and topically : now he describes it materially . First , the Essence of it , what it is ; The Church . Secondly , the Propertie of it , what kind of Church it is ; Generall or Catholike . Thirdly , what are the parts of it , & of whom it consists ; Of the first borne written in Heauen .

The Church . This word is taken in diuerse significations . For the materiall Temple . 1. Cor. 11. 18. When ye come together in the Church , I heare there are diuisions among you . For the faithfull domestikes of one Familie . 1. Cor. 16. 19. Aquila and Priscilla salute you , with the Church that is in their house . For the professors of one Prouince ; The Church of Corinth , of Ephesus , &c. For some famous company of Beleeuers gathered together in one place . 1. Cor. 14. 4. He that prophecieth , edifies the Church . For an Ecclesiasticall Senate or Synode . Mat. 18. 17. If he shall neglect to heare them , Dic Ecclesiae , tell it vnto the Church . For the whole number of the Elect. Mat. 16. 18. Vpon this Rocke I will build my Church . Acts 5. 11. Great feare came vpon all the Church . 1. Tim. 3. 15. Which is the Church of the liuing GOD , the pillar and ground of truth . Here first let me premise three circumstances concerning the Church .

1. Though it be a Generall Assembly , yet it is but one . e e Cant. 6. 8. There be threescore Queenes , and fourescore Concubines , and Virgins without number : but my Doue , my vndefiled is but one : shee is the onely one of her Mother . Indeed there be two parts of this One Church : Triumphant in Heauen , and Militant on Earth . The Triumphant part is a company of Iustified spirits , triumphing ouer the flesh , world , and diuell : spirits , I say , for * * Except our Sauiours , and the bodyes of Enoch and Elias , and of those Saints that rose at Christs Resurrection , of which yet many Diuines doubt . bodies are not yet ascended . They haue two happy priuiledges . 1. To reioyce in the conquest ouer sinne and death : the most righteous man liuing is in praelio , in a continuall warfare . But so are the other : for Saint Iohn saith , f f Reue. 12. 7. There was warre in Heauen . This must be vnderstood of heauen on earth ; where there is no truce with Satan ; Pax cum Deo , bellum cum diabolo : We haue peace with God , but ( on this condition , that ) warre with the diuell . Therefore so runne the promises , Uincenti dabitur : To him that ouercomes , shall be giuen g g Reue. 7. 9. Palmes : to shew that they had been warriours , are now conquerours , 1. To praise God continually , and to sing Amen : Blessing and glory , thankesgiuing and honour be vnto God for euer and euer .

The militant part is a company of men liuing vnder the crosse , and desiring to be with Christ . They suffer , and this is their way to glory ; h h Act. 14 22. through much tribulation entring into the kingdome of God . They desire dissolution , being i i 2. Cor. 5. 8. willing rather to be absent from the body , and to bee present with the Lord , not simply and absolutely desiring death : but first that they might leaue sinning , and so cease to displease God : and then to come neerer to their blessed Sauiour , whose loue hath rauished their hearts . Now this militant Church may haue many parts : as the Ocean sea is but one , yet distinguished according to the Regions vpon which it lies . So there is the Spanish Ocean , the English Ocean , the German Ocean . There is a Church in England , a Church in France , a Church in Germany : yet there is but one militant Church . Multa Ecclesiae , vna Ecclesia ; saith S. Augustine . One Sunne , many beames ; one Kingdome , many shires ; one tree , many branches .

2. We must note , that Christ is the alone head of his Church , and can haue no other partner to share with him in this dignity . k k Ephes. 2. 21. Iesus Christ is the corner stone , in whom all the building fitly framed together , growes vnto an holy Temple in the Lord . Hee doth not onely by his authority gouerne it , but also by his grace quicken it : so that wee liue not , but Christ liueth in vs . l l Col. 2. 19. Let vs hold the head , from which all the body by ioynts and bands hauing nourishment ministred , increaseth with the increase of God . He requires no deputy , he needs none . For m m Mat. 18. 20. wheresoeuer you are gathered together in my name , I am in the middest of you . Now euery Commission ceaseth in the presence of him that giues it .

It is therefore as great arrogancy in the Pope to call himselfe Caput Ecclesiae , Head of the Church ; as for a subiect to keepe himselfe in commission in the presence of the King . But they distinguish of heads ; there is a Principall , and a Ministeriall Head . Christ is not so weake in himselfe , or so respectlesse of vs , as to need any Ministeriall head . Indeed there be Heads Materialiter , who are no other then principall members . So Saul was called Head of the Tribes , Psal. 18. 43. Thou hast made me the head of the heathen , 2. Sam. 23. 8. The Tachmonite head of the Captaines . Nehem. 11. 16. Iozabad head of the Leuites . The eldest was called head of the familie , Exod. 6. 14. These bee the heads of their fathers houses . But there is a Head Formaliter , to giue sense , motion , vertue , gouernance : this none but onely Christ .

3. Wee must know , that there is no saluation out of this Church ; such as neuer become members of it , must eternally perish : they that are true members , shall be saued . n n 1. Ioh. 2. 19. If they had beene of vs , they would haue continued with vs : but they went out from vs , that it might be manifest they were not of vs . o o Reu. 22. 15. Without are dogs and scorners , &c. All out of the Arke perished in the waters . p p Act. 2. 47. The Lord added to the Church daily such as should bee saued . First , because there is no meanes of saluation out of it ; no word to teach , no Sacraments to confirm . And especially because out of the Church there is no Christ , and out of Christ no saluation . Who haue not the Church their Mother , cannot haue God their Father . This teacheth vs to honour our Mother , and like little children to hang at her brests for our sustenance . q q Esa. 66. 11. Sucke and bee satisfied with the brests of her consolations , milke out and bee delighted with the abundance of her glory . Run not to strange nurses for poyson , when you may haue pure milke of your owne mother . r r 1. Pet. 2. 2. Desire like babes , that sincere milke of the Gospell , that yee may grow by it . Qualis nutritio , talis complexio . The complexion of your manners , the disposition of your liues , will witnesse whose children they are .

The generall assembly : this is the property of the Church ; Generall . It is Catholike in three respects ; of Time , of Persons , of Place . 1. Of Time , because the Church had a beeing in all ages , euer since the Promise was giuen to our first Parents in Paradise . If there had beene a time when no Church had beene on earth , the world should haue then perished : for it stands for the Elects sake . 2. Of persons ; for it consists of all degrees and sorts of men ; rich and poore , Princes and subiects , bond and free . There is no order nor state excluded , if they exclude not themselues . s s 1. Iohn 2. 1. Christ is the Propitiation for our sinnes . He may be so indeed for the sinnes of Iohn , and the Disciples , but how appeares it for mine ? yes ; t t Vers. 2. not for our sinnes onely , but for the sinnes of the wholeworld ; euery condition of beleeuers . 3. Of Place , it is gathered from all parts of the earth ; especially vnder the new Testament . u u Mat. 26. 13. Wheresoeuer this Gospell shall bee preached in the whole world . When Christ gaue his Apostles their Commission , hee gaue also the whole world for their Parish . Goe teach all nations , and baptize , &c. Mat. 28. 19.

Thus we see the property of this Church , Catholike or Generall . It is one , but not tyed to one time , nor one place , nor one person : it is Catholike to all times , to all places , to all persons . Augustine sayes that the Donatists in his dayes would haue tyed the Church to Cartenna in Africa : as the Papists in our dayes to Rome in Italy . How is it then a Generall assembly ? Thus that Antichristian rabble , which haue almost nothing in their mouthes but the Church , the Church ; yet doe mostly infringe the liberties of the Church , and hedge it in . All of them haue made the Catholike Church , to be nothing else but the Romane Church ; and some of them the Romane Church to be nothing else but the Pope . So in effect Papa virtualiter est ●…ota Ecclesia ; say they . The Anabaptists imagined a Church like the Ticke , all body and no head : the Papists haue made a Church like the Toadstoole , all head and no body . What a monster is their Pope , that will bee all in all ; eye and tongue , body and head , & taile too ? As Caligula tooke off the head of Iupiter , and set on another of his owne : so they haue smitten off Christs head , and set on the Pope . Let them take their imaginary head : say we onely to Christ : Whom haue we in heauen but thee ? and on earth none besides thee . Our dependance be for euer on our Head the Lord Iesus .

Before I leaue this point , I desire to expresse two things : one for distinction , the other for instruction . First for distinction betwixt this Generall assembly , and particular Churches : then for instruction , to shew who bee true members of this Catholike Church .

1. The maine difference betweene them consists in this : that the Catholike Church is alwaies inuisible , the members thereof only knowne to God : particular Churches are sometimes inuisible , and lying hid ; other times manifest in the open profession of Christs name . As the Moone is eft-soones ecclipsed or clouded , and often shineth in the full .

1. It lies hid through want of the word preached , and publike administration of the Sacraments . So it was in the dayes of Elias , when hee wished to die ; a a 1. King . 19. 14. I onely am left . Strange Apostacie , when so notable a Prophet could not discerne the Church ! yet ; vers. 18. I haue left seuen thousand , that neuer bowed their knees to Baal . So it was in the raigne of Asa ; b b 2. Chro. 15. 3. For a long season Israel hath bene without the true God without a teaching Priest , and without the Law . The Papists demand where our Church was before the daies of Luther : we answer , that an vniuersall Apostacie was ouer the face of the world , the true Church was not then visible : but the graine of trueth lay hid vnder a great heape of popish chaffe . But this inuisibility doth not proue a nullitie . They cannot impugne the antiquity of our Church , vnlesse they conuince themselues . For the Church of England holds no other doctrin then that the Church of Rome primarily did hold , and that which S. Paul deliuered to them in sacred writing ; Iustification onely by the bloud of Christ . If they be falne from this , who can blame vs for falling from them ? It was high time to leaue them , when they left the Lord Iesus . So long as we preserue the truths antiquity , wee must smile at their fond obiection of nouelty . The Church of God is Catholike , not Romane Catholike : that s iust as foolish a phrase , as the by-word of Kent and Christendome . Particular and vniuersall are contradictories . If we haue any thing from them , that they had from God ; it is our blessing that we haue kept it , their woe that they haue lost it . Esau's blessing and birth-right is lost to himselfe , and giuen vnto Iacob . They haue not so much reason to boast , as we to reioyce .

Our Church had a substantiall being before , but hath gotten a better being by the repurgation of the Gospell : which is maintained by our Christian Princes , iustly stiled Defenders of the ancient Faith . It was Gods Floore before , though full of chaffe : but now since c c Mat. 3. 12. hee that hath his fanne in his hand hath purged it , it is clearer in shew and substance . It was before a wedge of pure gold , but vsurped by the hands of Impostors : that by their mixtures , and sophistications for gaine and sinister respects , augmented it into a huge body and masse . It had the tincture of gold still , but mingled with the drosse of traditions , superstitions , will-worships . You ask where was the gold ? shew vs the place . We answer , it was in that masse : now for extracting and purifying it from the drosse , God gaue vs the touchstone of his word , which made it sound , & manifests it to be sound . The Lord doth not then forsake his : the time was that the whole world seemed to groan , factum se videns Arrianum , beholding it selfe made Arrian ; yet God had his number . Sardis is said to be dead , d d Reu. 3. 1. thou hast a name that thou liuest , but thou art dead : yet there be e e Vers. 4. a few names in Sardis , which haue not defiled their garments . When ordinary meanes faile , by extraordinary the Lord gathers his elect . The Israelites in the wildernesse wanted both Circumcision and Passeouer , yet GOD made supply by Manna , and the Pillar of the cloud .

2. A Church is visible when it flourisheth : not that the faith and secret election of men is seene ; but there are apparant signes by frequenting the Sanctuary , and submitting themselues to the Ministery of the Word . Now this visible Church is a mixt company of men professing the faith . I call it mixt , for in it are both beleeuers and hypocrites , corne and tares : it is a band of men , where be some valiant souldiers , and many cowards . It is called a Church from the better , not from the greater part . The vngodly , though they are in the Church , are not of the Church : as the superfluous humours in the veynes are not parts of the body , but rather the sicknesse of it . These professe veram fidem , sed non verè ; the true faith , but not truly . Hence it appeares , that there be two sorts of members in the Church : members before God , such as beside the outward profession keepe a pure heart , a good conscience , and faith vnfained . Members before men , such as haue onely the colour and huske of Religion , in heart denying the power of godlinesse : yet these are by vs to be esteemed members , according to the rule of charity iudging the best .

2. Now for Instruction , what I haue to say consists in the examination of two points . First , whether the Church of England be a part of this Catholike Church : then next , whether the Church of Rome haue the same prerogatiue .

For our selues ; the most infallible marke of the true Church , is the right ministration of the Sacraments , and sincere Preaching the true Doctrine of the Gospell . That is the true Mother and Spouse of Christ , that brings forth children to him f f 1. Pet. 1. 23. of immortall seed , by the Word of GOD which abideth for euer : not of traditions , miracles , dreames ; but of this incorruptible seed . And when they are borne anew , feedes them with syncere Milke out of her two brests , the two Testaments . This you know in your consciences to be true in our Mother : shee doth not giue vs pro lacte venenum , but milke ; euen the same that Christ himselfe put into her brests . When we grow strong , shee giues vs meate , not bones : troubles vs not with the subtilties of the Schooles ; that haue Plus argutiarum quàm doctrinae , plus doctrinae quàm vsus : but Quod accepit a Domino , what shee hath receiued of the Lord ; neither more nor lesse , but iust weight . She doth not say , Haec dicit Papa , but Haec dicit Dominus : not thus saith the Pope in his Decretalls , but thus saith the Lord in his Scriptures . She doth g g Rom. 9. 1. say the truth in Christ , and lyeth not , her conscience bearing her witnesse in the holy Ghost . She doth not sophisticate truth , not mingle wine with water , not dawbe the walls of Gods house with vntempered morter : not build vpon the foundation straw & stubble : not adulterate the Word ; like a lustfull man , whose end is not to encrease mankind , but to satisfie concupiscence . O then let vs hang vpon her lips , that preserue this true knowledge : and say with Peter ; h h Iohn 6. 68. Lord , to whom should we goe ? Thou hast the words of eternall life .

Thus wee haue prooued the truth of our Church by Scripture : but our aduersaries oppose the sufficiencie of this proofe , by disabling the Scriptures . They say wee cannot know Scripture to be Scripture , but by the testimony of the Church . It is false , for the witnesse of man subiect to error , is nothing to the testimony of GOD that cannot erre . Therefore the Scripture is called the i i Esay 8 20. Testimonie , because it beares witnesse to it selfe . Besides , the Church hath her beginning from the Word , for there can be no Church without faith , no faith without the Word , no Word without the Scriptures . So the Church depends on the Scripture , not the Scripture on the church . The Lawyer that hath only power to expound the Law , is vnder the Law . But they obiect , that Faith comes by Rom. 10. 17. hearing , and hearing by the voice of the Church . Paul intends there not that generall faith whereby wee belieue Scripture to be Scripture : but that iustifying faith whereby we attaine saluation . And this comes by the voice of the Church , not of it selfe , but as it is the ministerie of Gods Word . Iohn is but Uox clamantis , Christ is Verbum clamans . Particular Churches haue erred ; therefore the best securitie from error is in the Scriptures .

This is a Lesbian rule , able to decide all Controuersies , and it is vitio hominum , by the fault of bad Interpreters that it doth not . For whether Aliorum incuriâ that despise it , or Aliorum iniuriâ that peruert it , it suffers martyrdome , and may not be heard declare it selfe . The Papist in expounding Scripture after his owne fancie , makes himselfe Iudge , not the Scripture . But all their drift is with Gods losse to promoue the Popes gaine . He must be Iudge , yea he shall be an vnerring Iudge . Yet if the Pope haue this infallibility , I wonder what need there is of Councells . Here they fly to distinctions , as to familiar spirits . The Pope may erre Argumentatiuè , not Definitiuè : in his chamber , not in his chaire : Personaliter , non Formaliter : as man , not as Pope . How proue they such an exposition of the Scripture ? Here they fly to the Pope , hee so expounds it . How prooue they the Pope cannot erre ? Here straight they fly back againe to Scripture ; Peter , I haue prayed for thee that thy faith shal not faile . These hang gether like a sick mans dreame . Insequeris ? fugio . Fugis ? insequor . Yet thus they conclude against their own wills ; whiles they only proue the Pope by the Scripture , spight of their teeth they preferre the Scripture aboue the Pope .

If this be so , that the truth of the Gospell being professed , belieued , obeyed among vs , manifest vs against all aduersaries , to be true members of this Generall assembly : then two subordinate questions offer themselues collaterally here to be handled . First , whether corrupters of our Truth , and disturbers of our peace are to bee tolerated . Secondly , whether for some corruptions of doctrine , or vices in manners , it be lawfull for any of vs , to make separation from vs .

1. Seditious and pestilent seedsmen of heresies are to be restrained . If a little leuen sowre the whole lumpe , what will a little poison do ? If Paul to his k k Gala. 5. 9. Galatians could not endure Christ and Moses together : how would he to his Corinthians , endure l l 2. Cor. 6. 14. Christ and Belial together ? Hee sticks not to ingeminate Anathema's to them that preached another Gospel . The Papists cry out against vs for persecution : they that shame not to bely the Scriptures , will not blush to bely vs . Their prosperity , their riches , their numbers among vs , directly proue ; that a man may be a Papist in England , and liue . But if their religion turne to treason , shall it scape vnpunished ? A Papist may liue , a Traitor may not liue . To perswade that a Christian king at the Popes will may , yea must be decrowned or murdered : is this the voice of Religion , or Treason ? If this be conscience , there is no villany : if such an act merite Heauen , let no man feare Hell . I would aske a Papist , whether he be not bound by his religion to execute the Popes doctrinall will : whether if he bid him kill his King , hee may refraine from that sacred bloud , and not sinne . If he refuse treason , he is not constant to his Religion : if hee keepe his Religion , hee must not sticke at any act of treason . So that who knowes whether this day a mere Papist , may not on the Popes command to morrow be a Traytor ?

But say they , this a supposition as likely as if Heauen should fall : the Pope will neuer command it . I answere , that Popes haue commanded it . But we hope his present Holinesse will not : we were in a pitious case , if our securitie was no better then your hope . God blesse our gracious Soueraigne from euer standing at the Popes mercy . Why should such Seminaries of heresie , and Incendiaries of conspiracie be suffered ? What atonement of affection can there be in such disparitie of Religion ? when some cry , God helpe vs : others , Baal heare vs . They to Angels and Saints , wee to the Lord that made Heauen and Earth . But the euent hath often prooued , which of these could best heare prayers . As in that memorable fight on the Leuant Seas , of fiue English ships against eleuen Spanish ; they crying for victory to our Lady , wee to our Lord : it seemes , the Sonne heard better then the Mother , for the victory was ours . The Common-wealth that stands vpon legges , partly of yron , and partly of clay , is neuer sure . One wombe held Romulus & Remus in peace , one kingdome could not containe them .

But euery mans mind is as free as the Emperors : Conscience is a Castle , and there is nothing so voluntarie as religion : faith comes by perswasion , not by compulsion . Yield all this : and say with Tertullian ; Nihil minus fidei est , quàm fidem cogere . And with Bernard ; Suspendite verbera , ostendite vbera . Make a man in error rather blush , then bleede . But if they breake the foundation , Non ferendi , sed feriendi . First speake to the Conscience by good counsell : but if that eare be stopt , shake the whole house about it . Speake to the eares of the inheritance , of the liberty , of the body ; by mulct , by prison , by exile . Let the Liberty say to the Conscience , For thy sake I am restrained : let the Inheritance say , For thy sake I am empouerished : let the Body say , For thy sake I am afflicted . But because heresie dies not with the particular person , but kills also others : and Centum inficit , dum vnum intersicit . And because it strikes at the life of a Christian , that is his Faith ; For the iust shal liue by his faith . Therfore pereat vnus , potius quàm vnitas . Haretici corrigendi ne pereant , reprimendi ne perimant . Heretikes are to be corrected lest they damne themselues , to be restrained lest they damne others . Persecutio facit Martyres , haeresis apostatas : plus nocuerunt horum Tertull. tog●… , quàm illorum galeae . Persecution made Martyrs , heresie makes Apostates : the Heretikes words haue done more hurt then the tyrants swords . Apertè sauit persecutor Aug. vt Leo : haereticus insidiatur vt draco . Ille negare Christum cogit , iste docet . Aduersus illum opus patientià , aduersus istum opus vigilantia . The persecutor rageth like a Lyon , the heretike insinuates himselfe like a serpent . To deny Christ he compels , this man instructs . Against the former wee haue need of patience , against the latter of vigilance .

Excommunication , bondage , exile haue bin thought fit punishments for heretikes : fire and fagot is not Gods Law , but the Popes Canon-shot . An heretike dying in his heresie cannot be saued : therefore Luther thinkes , hee that puts an heretike to death is a double murderer ; destroying his body with death temporall , his soule with death eternall . But saith Augustine , Diligite homines , interficite errores : Loue the persons , kill the errors . Presume on the truth without pride , striue for it without rage . Seueritas , quasi s●…ua veritas : but verity and seuerity doe not agree . Fire and sword may put to death heretickes , but not heresies . See heere the difference betwixt the Papists proceedings against vs , and ours against them . They dye not among vs for refusing our faith : but vs they burned ( not for denying any article of faith , but ) for not beleeuing Transubstantiation . So strange an Article , that Bellarmine himselfe doubts whether it may bee proued from Scripture or no : but that the Church hath declared it so to be . But though faith be aboue reason , yet it is not against reason . This is my body , saith Christ . Hoc , This bread : this Pronoune demonstratiue they will haue to demonstrate nothing . Hoc aliquid nihil est . How then ? this nothing is my body : not this bread , but this nothing . Others will haue something demonstrated to the vnderstanding , nothing to the senses . Some will haue a demonstration to the senses , nothing to the vnderstanding : some partly to both : others expound it , This body : then it is thus ; This body is my body : others say it is indiuiduum vagum . But Quod multipliciter exponitur , communiter ignoratur . That which is so variously expounded , is generally vnknowne . The most iudicious among them cannot explicate it . Corpore de Christi lis est , de sanguine lis est : Deque modo lis est non habitura modum .

What damnable cruelty then was it in them to burne silly women , for not vnderstanding this their inexplicable mysterie ? Those gunpowder diuines condemned others to the fire for not knowing that , which they neuer knew themselues . Wee teach such erring soules bee corrected , that they may bee conuerted : not bee confounded . Excommunicated m m 1. Cor. 5. 5. for the destruction of the flesh , that the spirit may be saued in the day of the Lord Iesus .

2. Whether a separation may bee iustly made from our Church for some errors or corruptions of life . I know that diuers , who were once among vs , neuer of vs , haue put out their owne lights , indeed excommunicated themselues . What 's their plea ? that our assemblies are full of enormities . I answer , that the defects and corruptions of a Church must be distinguished : they are eyther in doctrine or in manners . For doctrine , some errors are Citra fundamentum , some Circa fundamentum , others Contra fundamentum . Errors beside the foundation trouble , errors about the foundation shake , errors against the foundation ouerturne all . So long then as no foundation is harmed , it is not lawfull depart . vntill the Church separates from Christ , we must not separate from it . In two cases there is warrant of separation . First , when the substance of Gods worship is quite corrupted . n n 2. Cor , 6. 16. What agreement hath the Temple of God with Idols ? when this is , ver. 17. Come out from among them , and be ye separate , saith the Lord , when Ieroboam had set vp Idols in Israel , o o 2. Chr. 11. 14. the Priests and the Leuites left their suburbs and possession , and came to Iudah and Ierusalem . Secondly , when the substance of doctrine is quite corrupted . p p 1. Tim. 6. 3. If any man consent not to the words of our Lord Iesus Christ , and to the doctrine which is according to godlinesse , &c. From such , vers. 5. withdraw thy selfe . Paul in the Synagogue at Ephesus preached for the space of three moneths together . q q Acts 19. 9. But when diuers were hardned , and beleeued not , but spake euill of that way , he departed from them , and separated the Disciples . In these two cases lawfull , not else .

For corruption in manners , they make not Nullam Ecclesiam , sed malam ecclesiam ; not no Church , but a bad Church . Wicked Scribes sitting in Moses chaire , and teaching the things he wrote , must be heard . r r Mat. 23. 3. Whatsoeuer they bid you obserue , that obserue and doe : but doe not after their workes . Separate from their priuate society , not from the publike assembly . But they charge vs , that we deny Christ . I answere , Deniall of Christ is double , eyther in iudgement or in fact . Deniall of Christ in iudgement , makes a Christian no Christian : denyall in fact , the iudgement being sound , makes him not no Christian , but an euill Christian. When the Iewes had crucified the Lord of life , they remained still a Church , if there were any on the face of the earth : and Ierusalem was still called the s s Mat. 27. 53. Holy City . To them belonged t t Acts 2. 39. the promise , and to their children . u u Rom. 9. 4. To them pertaineth the adoption , and the glory , and the couenants . I would to God this bloudy issue were stanched : but what age hath not complained it ? This mischiefe is intestine . Amara persecutio in cruore martyrum , amarior in pugna haereticorum , amarissima in malis moribus domesticorum . The persecution of Tyrants was bitter , the poyson of heretikes more bitter , but the euill liues of Christians most bitter of all . x x Phil. 3. 18. Many walke , of whom I haue told you often , and now tell you weeping , that they are enemies of the crosse of Christ . Whereupon saith Augustine ; How comes that great Champion to fall a weeping ? Could he endure a a 2. Cor. 11. 24. stripes aboue measure , prisons frequent , shipwrackes , perils by sea and land ; among enemies , among false brethren ; hunger , thirst , cold , wearinesse , painfulnesse : b b 1. Cor. 15. 32. Did he fight with beasts after the manner of men ; was he rap'd vp among the Angels ? Did hee beare all these miseries ? was hee honoured with all these mercies ? and now does he weepe ? Yes , sinne and sensuality was crept into the Church ; and this made that vndanted spirit fall a weeping . Pax a Paganis , Pax ab H●…reticis , nulla pax a falsis filijs . We haue quiet from the Pagans , quiet from heretikes , but no quiet from wicked and exorbitant professors . Our greatest enemies are they of our owne house . Lord Iesus heale this plague .

Now wee haue proued and approued the truth of our owne Church at home ; let vs examine whether the Church of Rome be also a true member of this Catholike Assembly . Errors that annihilate a Church , are of two sorts , some weakening , others destroying the foundation . Weakening error is the building of c c 1. Cor. 3. 12. hay and stubble on the foundation : the stubble burnt , their soules may be d d Ver. 15. saued . A man breakes downe the windowes of his house , the house stands though defaced : he puls downe the lead or tiles , the house stands though vncouered : he beats downe the wals , the house stands though deformed ? he plucks vp the foundation , the house falls , and ceaseth to be an house . Those which destroy the foundation , are the ouerthrowing errors ; by them a Church ceaseth to bee a Church . Yet if an error be against the foundation , we are to consider the persons ; whether they erre of malice , or of weaknesse . If of malice , e e 2. Tim. 3. 8. like Iannes and Iambres that withstood Moses , resisting the truth ; it is no longer a Church . But if of weakenesse , wee must not so peremptorily conclude : for Paul writes to the Galatians as a Church of God , though they were peruerted to another doctrine ; embracing a fundamentall error of Iustification by works . The Church of Rome doth wilfully & obstinately destroy the foundation , therfore may be concluded for no Church . If they wil be iustified by the works of the law , they are faln from Grace .

Let vs heare how they quit themselues . First , they would doe it by retorting all this backe vpon vs : they tell vs flatly , that we are no Church , and thus they prooue it . They say , we haue no Bishops , so no Ministers , so no Sacraments , therefore no Church . Here they clappe their wings , and crow , Victory , Victory . f f Esay 9. 21. As Manasseh against Ephraim , and Ephraim against Manasseh , and both against Iudah . So they haue set our brothers against vs , vs against our brothers , Papists against vs all . Behold the exigent we are in : the Papists say we haue no Ministers , because they are not made by Bishops ; the Puritans say we haue no Ministers , because they are made by Bishops . Which of these speake true ? Neither . First to answer the Puritan ; Bishops may make Ministers : Paul chargeth Timothy to g g 1. Tim. 5. 22. lay hands suddenly on no man : therfore he may lay hands on some . To Titus : h h Titus 1. 5. For this cause I left thee in Crete , that thou shouldest ordaine Elders in euery City . Now we haue true Bishops , therefore in Gods name allow vs to haue true Ministers . For the Romanists , that tell vs we haue none of these , how strangely do they bely vs , and themselues ? Oportet mendacem esse memorem . Haue they forgot their obrayding vs , that we haue all our Episcopall rites from them ? All our ministeriall orders from them ? If we haue it from them , then we haue it . They are Bristo's owne words in his Motiues : The Protestants are Apes of the Papists , the Communion-booke is made altogether out of the Masse-booke . Why then do they not communicate with vs ? It is not for conscience , but for malice . Let it be granted , that wee haue this from them : but then they must grant withall , that Iacob by Gods disposing hath gotten Esau's Birthright . So the Israelites were faine to go to the Philistines to sharpen their sythes . We abhorre not Episcopall ordinations , but Papall . Our substance from them , their circumstances to themselues . Papales ordinationes sunt foedaenundinationes . We haue their gold , they haue left themselues nothing but Tinkers metall . Let them keepe their owne , giue vs ours .

But further they obiect the continuance of their succession . We answere , the succession of Person is nothing worth without the succession of Doctrine ; which they want . If it were by vs granted , what neuer shall be by them proued , that Peter is succeeded by the Pope : Yet as Matthias succeeding Iudas was neuer the worse , so the Pope succeeding Peter is neuer the better . Perijt dignitas Cathedrae , quando veritas Doctrinae . But they say that in the Romane Church , Baptisme is rightly for the substance of it administred ; therefore it is a true Church . Indeed they haue the outward washing , but quite ouerthrowne the inward ; which stands in iustification by the imputed righteousnesse of Christ . But the Samaritans had Circumcision , yet were they not a true Church . Baptisme seuered from the preaching of the Gospel , is of no more force , then a seale when it is plucked off from the Indenture . Indeed truly , though they haue Baptisme , yet it belongs not to them , but to a hidden Church among them . For doubtlesse God hath his chosen and sealed number in the midst of those Apostates . As the light in the Lanthorn belongs not properly to the Lanthorne , but to the Passenger . That Sacrament in the assembly of Rome , is like a true mans purse in a thiefes hand : it no more proues them a true Church , then that purse prooues the theefe a true man . The Lord of his goodnesse , that hath giuen them the signe of the Grace , giue them also the grace of the signe , true washing away of their sinnes in the bloud of Christ .

Some haue obiected , and they seeme to be kind friends to Rome : that Antichrist must sit in the Temple , that is the Church : therefore this sitting of Antichrist in Rome , proues them to be a true Church . But I am sure by this argument what they get in the hundred , they lose in the Shire : they may put these gaines in their eye . I hope they will not confesse their Pope Antichrist , to haue vs grant them a true Church . Therefore some of them haue affirmed , Hominem non Christianum posse esse Romanum Pontificem . And would not hee be a strange Head of Christs Church , that is not a true member of Christs Body ? But howsoeuer , their argument holds not : for it is one thing to be in the Church , another thing to be of the Church . Antichrist sits in that place , not as a member of the Church , but as an Vsurper . So the Pyrate sits in the Merchants ship , yet hath no right to it . All that can be prooued hereby is , that among the Papists there is a hidden Church , in the midst whereof Antichrist dominereth , but hath no part of saluation in it . What cause then haue we to blesse our GOD , that hath brought vs from Babylon to Ierusalem , out of darknesse into his maruelous light , from the Romish Synagogue to the Generall Assembly , and Church of the first borne which are written in Heauen ? and the Lord of his mercie preserue vs in it for euer and euer .

To conclude , there be diuerse Censures of the Romane Church . Some say it is no Church , but Aequiuocè ; as the picture of a man is called a man : or a painted fire , a fire . It is no more a Church , then the carkase of a dead man , that hath on a liuing mans garments , is a liuing man , looke it neuer so like him . These looke vpon it Oculo vero , sed seuero : with a true , but a sharpe eye . Others say , It is non sanum membrum , sed membrum : It is not a sound member , but a member . It hath Scriptures , but corrupted with Traditions : but indeed they haue nullified the natiue sense ; and so are Lanthornes that shew light to others , none to themselues . They haue the Articles of the Creed , and make the same generall confession of faith : yet ouerthrow all this another way . Herein they are like a fond Father , that with much indulgence tenders the body of his child , would not suffer the cold wind to blowe vpon him , yet by secret conueyances inwardly infects the heart , & destroyes him . Thus they say , it is still a member , still a Church ; as a braine-sick man is a man . The Romane Assembly is Verè Ecclesia , sed non vera Ecclesia : truely a Church , but not a true Church . A leprous man is a man : Adultera vxor , tamen vxor est : an adulterous wife is still a wife . So Duraus . In Papatu est Ecclesia , et Papatus non est Ecclesia . Vt Ecclesia Dei , vt Papalis Diaboli . In Poperie is a Church , yet Popery is not the Church . As it is a Church , it is of God ; as Popish , of the diuell . It is Incurata Ecclesia , an incurable Church , that hates to be reformed : therefore no Church . Wee would haue cured Babel , but she would not be cured . She hath apostated into treason , clipped Regiam monetam , the great Kings coine , the Word of God : turned that pure gold into sophisticate Alchimy : prayer to Christ , into inuocation of Saints . These men conclude , that it is not a body diseased , & full of wounds , that hath the throat cut , yet with some life and breath remaining : but a rotten and dead carkase , void of spirituall life . It hath blended Iudaisme and Paganisme together with Christianitie , and so sweld vp a superstitious worship of God ; therefore no Church .

For my part I iudge not : GOD reserues to himselfe three things ; The reuenge of iniuries , The glory of deeds , The iudgement of secrets . I will not iudge , but like a witnesse giue in my testimony . And here Qui bene distinguit , bene docet . The best construction is that which enclines to charitie : that is , there is no probable saluation in the Zanch. Church of Rome . Infants dying before they come to these errors , I beleeue saued : for others , Nescio quid dicere ; I know not what to say . They haue damnable heresies , as that of Free will , of Merites , &c. yet the persons that of weakenesse defend them , may be saued . God pardons euen wilfull errors , if they be truly repented . Therefore I belieue that many of our forefathers went to Heauen , though through blindnesse . Now indeede they are more inexcusable , because our sound is gone out among them . There are Seducentes and Seducti : the wilfull blind lead the wofull blind , vntill both fall into the ditch . If they will not see , there is no helpe , no hope . If simple ignorance mislead , there is hope of return : but if affected , it is most wretched . Our office is to helpe them with our prayers : and let vs pray for them as Paul for his Ephesians ; That the eyes of our vnderstanding beeing enlightened , Ephe. 1. 18. they may know what is the hope of Gods calling , and what the riches of the glory of his inheritance is in the Saints . Many of them haue ready hearts , but they want eyes : wee haue open eyes , God grant vs ready hearts .

The first borne which are written in heauen . This is a description of the persons , of whom the Church consists . The Church it selfe is a number of men , which God hath set apart by an eternall decree , and in time sanctified to become reall members of it . They are written in heauen , there 's their eternall election ; and they are the first borne , that is 〈◊〉 borne , there s their Sanctification . For the two parts of the description , Their Primogeniture , and Registring in Gods booke ; are but borrowed speeches , whereby God would ratifie the euerlasting Predestination and saluation of his Church . That as the First borne is not to bee defeated of his inheritance ; and the Enrolled names are neuer to be obliterated : so certainly shall they inherite eternall life .

The first borne . Some vnderstand by the first borne not all the Elect ; but onely the Patriarchs , and such ancient Saints , the noble & primitiue parts of the Church . Caluin . Then this should haue beene referred onely to the Church triumphant in heauen ; but the Catholike Church is here expresly meant , which comprehends also the Saints vpon earth : therefore they also are first borne . Besides , they are said to be written in heauen , which had beene a superfluous speech of those who are already in heauen : they that are there , need no writing . Unusquisque Elect●…est Pimogenitus .

But this seemes to infringe the Primogeniture of Christ , to whom that Name is by speciall title and right giuen . Primogenitus inter multos fratres , saith Paul : he is the a a Rom. 8. 29. First begotten among many brethren . Primogenitus vniuersae creaturae ; the b b Col. 1. 15. first borne of euery creature . Primogenitus mortuorum ; the c c Vers. 18. first borne from the dead . He is the first borne , as he is the Sonne of God , and as hee is man . As he is the Sonne of God , in respect of time , before all things , the beginning of all : in respect of dignity , because hee is the foundation of all good to his Church . d d Ioh. 1. 16. Of his fulnesse haue we all receiued , and grace for grace . As he is man , he is the first borne , not in respect of time , but of excellency and vertue . In respect of his miraculous conception ; the first that euer was conceiued without sinne , and e e Luk. 1. 35. by the ouershadowing of the holy Ghost . In respect of his birth , he was the first borue of Mary . f f Mat. 1. 25. Shee brought forth her first borne Sonne , and called his name Iesus . In respect of his resurrection ; when GOD raised him out of the graue , he is said to beget his Sonne . g g Psal. 2. 7. Thou art my Sonne , this day haue I begotten thee . And lest the interpretation of birth onely should be deduced from that place , Saint Paul expressely applies it to his resurrection . Acts 13. 33. God raised vp Iesus againe , as it is written in the second Psalme ; Thou art my Sonne , this day haue I begotten thee . Lastly , in respect of his preeminence : h h Col. 1. 18. hee is the first borne from the dead , that in all things he might haue the preeminence . So the priuiledge of primogeniture is singularly and indiuidually his .

How then are the faithfull heere called the first borne ? To answer this , we must know that God hath sonnes by nature , and by grace . Christ by nature onely , all the elect by grace . Christ is a Sonne begotten , not made ; we are sonnes made , not begotten in respect of nature . Christ as God is begotten , not borne : as man he is borne , not begotten . We see the priuiledge of Christs primogeniture : from his let vs looke to ours , for from him wee haue it . The elect are called First-borne in three respects .

1. Because they are vnited to the first borne . i i Hebr. 2. 11. For both he that sanctifieth , and they who are sanctified , are all of one : for which cause he is not ashamed to call them brethren . Hee that is made vnus cum primogenito , may be well called primogenitus : one with the first borne is a first borne .

2. Because they are culled and called out of the world . Many wicked are created before them , but they are elected in Gods decree to life before the other ; for the wicked are not chosen at all . Esau was Isaaks first borne , but Iacob was Gods first borne . Many of the worlds first-borne haue beene reiected . k k Gen. 48. 17. Israel laid his right hand vpon Ephraim the younger , and his left vpon Manasseh the elder . l l Gen. 49. 4. Reuben , thou art my first borne , but thou shalt not be excellent . Cain Adams first borne ; Ismael , Abrahams first borne , were cast off . m m Exod. 4. 22. Thus saith the Lord , Israel is my sonne , euen my first borne . The Lord had first chosen that nation to be his people , yet afterward reiected them , and accepted the Gentiles : so that the elder serue the younger . But Gods first borne are neuer refused : whom hee hath predestinated to be sonnes , hee hath also called to bee heyres . So that this primogeniture is not in respect of generation , but of regeneration . Though they be not primò conditi , they are primò reconditi . n n Iohn 1. 13. Flesh and bloud hath no worke in this birth , nor the will of man ; but the will of God . o o Iam. 1. 18. Of his owne will begate he vs , with the word of trueth , that wee should be a kinde of first fruits of his creatures . The Spirit begets of immortall seed , grace ; in the wombe of the Church ; the meanes of this Birth being the Word . p p Iohn . 3. 3. Except a man be borne againe , he cannot see the kingdom of God . Out of that vniuersall apostacie God sent his Sonne , to beget some first borne to himselfe .

3. Because the priuiledges of the first borne are theirs . These were many , as we may find in allusion to the Law . 1. The excellency of strength : q q Gen. 49. 3. Reuben my first borne , my might , and the beginning of my strength , the excellency of dignitie , and the excellencie of power . Man decayes , and the children of age are not so strong as the children of youth : therefore the first borne are called the beginning of power , and the excellency of strength . True it is , that there 's no decay in Gods Spirit that begets : yet because the faithfull are first in Gods intention of fauour , and hee giues them that strength of grace to resist sinne , and to serue him , which the world hath not ; therefore they are called his Firstborne , the excellency of his power . Though we be weake in our selues , yet his strength is glorified in our weakenes , his r r 2. Cor. 12. 9. Grace is sufficient for vs .

2. The name of the family was giuen to the first borne . s s 1. Sam. 9. 21. Is not my family the least of all the families of the Tribe of Beniamin , saith Saul ? t t Iudg. 11. 1. Gilead made his whole family to be called Gileadites . For further exemplying of this priuiledge , read Numbers . chap. 26. ver. 23. to ver. 52. Is this dignity lost vnder the Gospell to the first borne in Christ ? no , for euen the wicked dwelling among the righteous , are for their sakes vouchsafed the name of Christians . The name of the first borne hath christned all the familie .

3. Priesthood and the right to sacrifice . u u Exod. 24. 5. Moses sent twelue young men , according to the twelue tribes of Israel , to offer burnt offerings , and sacrifice peace offerings vnto the Lord . Those young men are thought to bee no other , but twelue of the first borne of the chiefe of the Tribes : to whom the right of sacrificing & Priesthood did belong , till the Leuites were separated for that end . x x Num. 3. 45. Take the Leuites in stead of all the first borne among the children of Israel . Neither is this priuiledge lost by the Gospel : y y Reu. 1. 6. Christ hath made vs Kings and Priests vnto God his Father ; to offer vp spirituall sacrifice of thanksgiuing to him . Priests , but Priests to God ; lest the Schismaticke should take aduantage thereby to trouble the ciuill state . The Propitiatory sacrifice is offered for vs by our high Priest Iesus : the sacrifices of our Priesthood are onely gratulatory .

4. Double portion . a a Deut. 21. 17. If a man haue two wiues , one beloued , and another hated , and children by them both : if the first borne sonne be hers that is hated , yet when he maketh his sonnes to inherit , though perhaps hee would fauour the sonne of the loued , yet hee shall acknowledge the sonne of the hated , by giuing him a double portion of all that he hath : for hee is the beginning of his strength , the right of the first borne is his . So the elect haue a double portion : not onely a share in the things of this life , but much more in heauen . b b 1. Tim. 4. 8. Godlinesse hath the promise both of the life that now is , and of that which is to come . It is a false imagination that God makes none of his children happy in this life . Abraham was rich , Dauid a King . But if he denies them opulencie , hee neuer denies them content . This is the cheefe riches ; for we see others Esurientes in popina ; as the by-word is , staruing in a Cookes shop , wretched in their highest fortunes . The godly haue so much share of this world , as may stand with their eternall blessednesse in the world to come . And such may bee content with a small portion here , that are sure of the inheritance heereafter . Iehoshaphat gaue great gifts of siluer and gold , and precious things , to all his children : c c 2. Chr. 21. 3. but the kingdome hee gaue to Iehoram , because he was the first borne . Our Law giues the first borne sonne the inheritance : God will not depriue his of it . Thus hath Christ promised a double portion to the faithfull ; d d Mark . 10. 30. He shall receiue an hundred fold now in this time , and in the world to come eternall life . And indeed the Birth-right with the Iewes was a type of euerlasting life . The consideration of this excellent priuiledge doth teach vs three lessons .

1. That we are dedicated to God . Exod. 13. 2. Numb. 3. 13. Sanctifie to me all the first borne . e e 1. Sam. 1. 28. So Ha●…nah dedicated her first borne Samuel to the Lord . f f Luk. 2. 22. Mary brought Christ to Ierusalem , to present him to the Lord ; as it is written in the Law ; Euery male that openeth the wombe , shall be called holy to the Lord . To robbe God of his tythes is sacriledge ; but to take away from him our soules , this is the highest sacriledge . In this we haue a sequestration from common vse , we are no longer as we were . They are mine , saith the Lord : not onely by a common right , so al things are his . The earth is the Lords , and the fulnesse of it . nor onely for a gratefull acknowledgement , that the increase of all things comes from him . But as the Israelites were Gods by a speciall claime ; because he preserued them in Egypt , when the first borne were slaine . For whose redemption he accepted the first borne of their beasts : when he might haue commanded all , lest this should seem grieuous to them , he required but the first part . Hee onely reserued what he preserued . So we were all by nature in as much danger of Gods wrath , as were the Israelites of the destroying Angell when the first borne of the Aegyptians were smitten dead . But the Lord sprinkled the dores of our hearts with the bloud of his holy Lambe Iesus . Hath the Lord spared vs ? then hee chalengeth vs . To take from man his owne is iniurious , from God sacrilegious . g g 1. Cor. 6. 20. Glorifie God in your body , and in your spirit . why ? for they are Gods , ye are not your owne , saith the Apostle . Thus hee confessed himselfe not his owne man : h h Acts 27. 23. There stood by me this night the Angell of God , whose I am , and whom I serue . Wee are Gods possession , the first borne which he hath redeemed by his owne First-borne , Christ . This wee acknowledge when wee present our children to God in Baptisme . Yet O strange and forgetfull inconstancy ! when wee haue giuen them to God in baptisme , by a foolish indulgence wee take them away againe in education . A Prince abhorres to haue his eldest sonne marry with a harlot ; this were to vilifie and ignoble that royall bloud . And shall God brooke his First borne to be contracted with that vgly strumpet , Sinne ? This were to forfeit and make void the right of primogeniture .

2. Seeing we are Gods first borne , let vs offer our first and best things to him . The Lord hath deserued the priority of our seruice : i i Mat. 6. 33. First seeke the kingdome of God , and the righteousnesse thereof . Our first studies , our first labours must bee consecrated to God . The Law required three properties in the sacrifices offered to God . 1. They must be first borne : vt illi reddamus prima , qui nobis debil omnia : that wee should willingly giue him the first , that had bountifully giuen vs all . So we must giue the first houre of the day , the first worke of our hands , the first wordes of our lips to the Lord . 2. They must bee cleane beasts , for God abhorred the vncleane , maimed , or deformed . k k Mal. 1. 8. Ye offer polluted bread vpon mine Altar . If ye offer the blinde for sacrifice , is it not euill ? if ye offer the lame & sicke , is it not euill ? offer it now to the gouernor , will hee be pleased with it ? So wee must hold vp to God cleane hands , and send vp pure hearts : l l Hebr. 12. 13. making straight paths for our feete , lest that which is halting be turned out of the way . 3. The sacrifices must be Males , because the best and most perfect things are to be giuen to God . Multi homines , pauci viri . Let vs offer vp our masculine vertues , m m Eph. 4. 13. growing to a perfect man , to the measure of the stature of the fulnesse of Christ . We must aime at this perfect sacrifice .

Besides in the Law there were three other rules obseruable in the consecration of the first borne . 1. That they should be seuen daies with the damme , and the eight day be giuen to God . Exod. 22. 30. wherein there was not onely a respondence to the rule of circumcision , limited to the eight day , Gen. 17. 12. But to preuent their fraud in offering to God things of no seruice , being too soone taken from the damme . 2. In voluntary oblations they were forbidden to dedicate to the Lord any of the first borne . n n Leuit. 27. 26. The firstling of the beasts which should be the Lords firstling , no man shall sanctifie it . The reason is , because that was the Lords already . Wee haue such names highly recorded on our Hospitall-walls , painted on the windowes of our Churches , often engrauen in marble the memorable tenent of worthy acts , for excellent benefactors . Yet All their beneuolence to God , is not the Tenth of that they haue robbed God , & taken from his Church . Foole , giue of thine owne , if thou wilt haue reward in Heauen : first restore iustly what thou hast gathered vniustly . To giue of that is not Liberaliter dare , sed partialiter retribuere : thou bestowest on God a Lambe of his owne Ewe . Doost thou looke for thanks for such a gift ? Alas , it was Gods owne before . 3. They were commanded neither to worke nor sheare the first borne . o o Deut. 15. 19. Thou shalt doe no worke with the firstling of thy Bullocke , nor sheare the firstling of thy Sheepe . To curbe their couetousnesse : though they would not deceiue the Lord of his first borne , yet they would take so much profit of it as they could . But they are restrained from diminution ; they must not present a worne Bullocke , nor a shorne Sheepe . Now if the Lord was so ielous of first borne beasts , how is hee ielous of first borne soules ? Let vs not thinke our choisest and most excellent things too deare for God , that hath made vs his first borne in Iesus Christ .

3. Lastly , let vs vpon no condition part with our Birthright . Hath God aduanced vs to this honour ? ( p p Psal. 89. 27. I will make him my first borne , higher then the Kings of the earth ) then let vs neuer sell it . q q Heb. 12. 16. Let there be no person profane as Esau , who for one morsell of meate sold his Birthright . Hath the elder brother Primariam potestatem ? r r Gene. 27. 29. Be Lord ouer thy brethren , and let thy mothers sonnes bow downe vnto thee . Let no lust subiect vs seruire minori , to serue the younger . The enemies rage against them , but saith God to Pharaoh ; Let my sonne goe that hee may serue me : if thou refuse to let him goe , behold I will slay thy sonne , euen thy first Exod. 4. 23. borne . Thus saith the Psalmist ; God reproues euen Kings for their sakes . Now Omne beneficium petit officium : euery benefite is obligatory , and binds to some thankful duty Hath God dignified vs with a Priuiledge , he expects that our carefulnesse should neuer forfetit . Naboth would not sell his Vineyard : yet his Vineyard was but a part of his Inheritance , & his Inheritance but a part of his birthright . Though Ahab profferd him a better vineyard , or the worth of it in money ; yet saith Naboth , t t 1. King . 21. 3. The Lord forbid it me , that I should giue the inheritance of my fathers vnto thee . And shal we for trifles passe away our eternall Birthright ? It is a wretched bargaine : yet the Blasphemer sweares away his birthright , the Epicure feasts away his birthright , the wine-bibber drinks away his Birthright , the Lauish spends his birthright , the couetous sels his birthright for ready mony .

There be some , 1. that sell their Birthright : it is said of the Lawyer that hee hath linguam venalem , a saleable tongue : the couetous venalem animam , a saleable soule : the harlot venalem carnem : a saleable flesh . Esau sold his birthright , Ahab sold himselfe to worke wickednesse , Iudas sold his soule for thirty peeces . u u Eccle. 10. 9. There is not a more wicked thing then a couetous man : for such a one setteth his soule to sale , because while he liueth he casteth away his bowels . Others pawne their Birthright : they are not so desperate as to sell it outright , but they will pawne it for a while . They seeme to make conscience of their waies generally , and to be good husbands of their talents : but when an opportune temptation comes , with meat in the mouth ; a fit aduantage of much wealth , of high honour , of secret pleasure ; they will embrace and fasten on it , though they pawne their soules for a season . And indeed he that knowingly ventures to sin , doth as it were morgage his birthright , puts it to the hazard of redeeming by repentance . But it is dangerous to be a Marchant venturer in this case : the birthright is precious , if that infernall Broker get but a colour of title in it , hee will vse tricks to make thee breake thy day , and then sue out a Iudgement against thee . 3. Some lose their Birthright ; profane and negligent wretches , that leaue their soule perpetually vnguarded , vnregarded . They may be carefull about many things , but one thing is necessary , to keepe their Birth-right . While they sleepe , the enemy sowes tares : it is a wretched slumber , that sleepes , and slips away the birth-right . 4. Others giue away their birthright , & these are specially the enuious and the desperate . Malice giues it away , and hath nothing for it . The Ambitious bargaines to haue a little honour for his Birthright , the Couetous to haue some gold for his birthright , the voluptuous to haue some sensuall pleasure for his birthright : but the malicious giues it away for nothing , except it be vexation , that doth anguish him , and languish him . The desperate destroying his body , giues away his birthright : hee hath nought for it but horrors within , and terrors without . These men serue the diuels turne for nothing . Looke O miserable man vpon the Purchaser of thy Birthright Christ , & consider the price it cost him : if thou sell that for a little pleasure , that he bought with so much paine , thou thinkest him an idle Marchant . No Lord , as thou hast giuen it to vs , so keepe it for vs : that hauing now the assurance of it in grace , wee may haue one day the full possession of it in glory .

Written in heauen . This phrase is often vsed in the Scripture , and is but a metaphor whereby God declares the certaintie of some mens eternall predestination , and eternall saluation . Tostatus makes three written bookes of GOD. 1. The great booke , wherein are written all persons , actions , and euents , both good and bad . Out of this are taken two other bookes . 2. The booke of Predestination , consisting onely of the Elect. 3. The booke of Gods Prescience , which he calls the Blacke booke , wherin are registred onely the Reprobate . But this latter booke hath no warrant in the Scriptures : it is true , that as there is a certaine number to be saued , so the Lord knoweth them that are ordained to destruction : but the Scripture giues onely a name of booke to the first , not to the worst . Non quòd scribuntur in aliquo libro , sed quòd non scribuntur in illo libro . a a Psal. 69. 28. Let them be blotted out of the booke of the liuing , & let them not be written among the righteous . b b Reue. 17. 8. Whose names are not written in the Booke of Life from the foundation of the World . Not that they are written in any other booke , but that they are not written in that booke . Indeed God may be said to haue diuerse Bookes .

1. Liber Prouidentiae , the booke of his Prouidence , wherein God seeth and disposeth all things that are done by himselfe in the World . c c Psal. 139. 16. Thine eyes did see my substance yet being vnperfect : and in thy booke were all my members written , when as yet there was none of them . Not a sparrow falls from the house , not a haire from our heads , without the record of this booke .

2. Liber Memori●… , the booke of Gods memorie , wherein all things done by men , whether good or euill , are registred . d d Mala. 3. 16. A booke of remembrance was written before GOD , for them that feared the Lord , and thought vpon his Name . e e Reu. 20. 12. The bookes were opened , and another booke was opened , which is the booke of Life . Hence it is plaine , that there are other bookes besides the booke of Life . This is that which manifesteth all secrets , whether mentall , orall , or actuall . f f Eccl. 12. 14. Whereby GOD shall bring euery worke into iudgement , with euery secret thing , be it good or euill . This Booke shal be opened in that day , g g Rom. 2. 16. when God shall iudge the secrets of all hearts by Iesus Christ .

3. Liber Conscientiae , the booke of euery mans conscience : this is a booke of Record or testimony ; not so much of Iudicature , as of witnesse . h h 1. Ioh. 3. 20. If our heart condemne vs , God is greater then our heart , and knoweth all things . There is Conscientiae per●…rsa , that doth wholly condemne : there is Conscientiae dubia , that doth neither condemne nor acquit : there is Conscientiae b●…e ordinata ; such a one had Paul , i i Rom. 9. 1. I say the truth in Christ , I lye not , my conscience also bearing me witnesse in the holy Ghost . Euery mans conscience beareth witnesse : but vbi cogitatio non habet quòd accuset , where the thought hath no matter of accusation against a man , that conscience doth beare witnesse in the holy Ghost . Looke well to thy life , for thou bearest about thee a booke of Testimonie , that shall speake either with or against thee .

4. Liber monumentorum , a booke of Monuments ; which containes the acts of the Saints for the memorie of times to come . Of this nature were the Chronicles , the Acts of the Apostles , that martyrologie or golden Legend of the Saints in the Chapter preceding my Text. God threatens the false prophets , that k k Ezek. 13. 9. they shall not bee written in the writing of the house of Israel .

5. Liber veritatis , the booke of Truth : this may also be called the booke of Life , because it containes those rules , that lead and direct vs to life eternall . As that is called a booke of warfare , wherein the precepts of the Military Art are written . l l Iohn 5. 39. Search the Scriptures , for therein yee haue eternall life . m m Eccl. 24. 23. All these things are the booke of the Couenant of the most high God .

6. Liber Vitae , the booke of Life it selfe , wherein onely are written the names of the Elect , whom GOD hath ordained to saluation for euer . This is to be written in h●…uen . n n Reu. ●…1 . 27. Into that holy City shall enter nothing that defileth : but only they which are written in the Lambes booke of Life . Paul speakes of his fellow labourers , o o Phil. 4. 3. whose names are in the booke of Life . When the Disciples returned said ; Lord , euen the diuells are subiect to vs through thy Name : true saith Christ , I saw Satan as lightning fall from Heauen . p p Luke . 10. 20. Notwithstanding , in this reioyce not , that the spirits are subiect vnto you : but rather reioyce because your names are written in Heauen . This is a borrowed speech ; Sicut nos ea literis consignamus , As we commit that to writing , the memory whereof we would haue kept . So doth God , not that he needes any booke of remembrance , but because all things are present with him , as if they were written in a booke . They among men which are chosen to any speciall place or seruice , are written in a booke : so the Romane Senators were called Patres conscripti : and it is called the Muster-booke , wherein stand the names of the Souldiers pressed to the warres . To conclude , this writing in heauen , is the booke of Election , wherein all that shall be saued , are registred .

Here vnauoydably wee come to the maine question , that may seeme to infringe this happy priuiledge of the Church . Whether to be written in Heauen be an infallible assurance of saluation : or whether any there registred may come to be blotted out . The truth is , that none written in heauen can euer be lost ; yet they obiect against it , Psal. 69. 28. Let them be blotted out of the booke of the liuing , and let them not be written among the righteous . Hence they inferre , that some names once there recorded , are afterwards put out . But this opinion casteth a double aspersion vpon God himselfe . Either it makes him ignorant of future things , as if he foresaw not the end of elect and reprobate , and so were deceiued in decreeing some to be saued , that shal not be saued . Or that his decree is mutable , in excluding those vpon their sinnes , whom he hath formerly chosen . From both these weakenesses S. Paul vindicates him . 2. Tim. 2. 19. The foundation of GOD standeth sure , hauing the seale , The Lord knoweth them that are his . First , the Lord knowes them that are his ; this were not true if Gods Prescience could be deluded . Then his foundation stands sure : but that were no sure foundation , if those hee hath decreed to be his , should afterward fall out not to bee his . The very Conclusion of truth is this ; Impossibilis est deletio : they which are written in heauen , can neuer come into hell . To cleare this from the opposed doubt , among many I will cull out three proper distinctions .

1. One may be said to be written in heauen simpliciter , and secundum quid . Hee that is simply written there , In quantum praedestinatus ad vitam , because elected to life , can neuer be blotted out . Hee that is but written after a sort , may ; for hee is written Non secundum Dei praescientiam , sed secundum praesentem iustitiam : not according to Gods former decree , but according to their present righteousnesse . So they are said to be blotted out , not in respect of Gods knowledge : for hee knowes they were neuer written there ; but according to their present condition , apostating from grace to sinne . Lyran.

2. Some are blotted out , non secundum rei veritatem , sed hominum opinionem : not according to the truth of the thing , but according to mens opinion . It is vsuall in the Scriptures , to say a thing is done , quando innotescat fieri , when it is declared to bee done . Hypocrites haue a simulation of outward sanctitie , so that men in charity iudge them to be written in heauen . But when those glistering starres appeare to be onely Ignes fatui , foolish meteors ; and fall from the firmament of the Church ; then we say they are blotted out . The written ex existentiâ , by a perfect being , neuer lost ; but ex apparentiâ , by a dissembled appearance , may . Some God so writes , In se vt simpliciter habituri vitam ; that they haue life simply in themselues , though not of themselues . Others hee so writes , vt habeant non in se , sed in sua causa ; from which falling they are said to be obliterated . Aquin.

3. Augustine sayes , wee must not so take it , that God first writes , and then dasheth out . For if a Pilate could say , Quod scripsi , scripsi ; what I haue written , I haue written ; and it shall stand . Shall God say , Quod scripsi expungam , what I haue written I will wipe out , and it stall not stand ? They are written then Secundum spem ipsorum , qui ibi se scriptos putabant ; according to their owne hope that presumed their names there . And are blotted out , Quando ipsis constet illos non ibi fuisse ; when it is manifest to themselues that their names neuer had any such honour of inscription . This euen that Psalme strengthens , whence they fetch their opposition . q q Psal. 69. 28. Let them bee blotted out of the booke of the liuing : and let them not be written among the right●…ous . So that to bee blotted out of that booke , is indeed neuer to bewritten there . To bee wiped out in the end , is but a declaration that such were not written in the beginning .

But how then shall wee iustifie Moses his desire ? r r Exod. 32. 32. If thou wilt forgiue their sinne , faire and good : but if not , blot me , I pray thee , out of thy booke , which thou hast written . Did Moses wish an impossibility ? Some opinionate , that this was not the booke of life that Moses meant : but they erre . 1. Some by this vnderstand the booke of the Law : as if this were his meaning . If thou destroy the people to whom thou hast giuen the Law , let not my name be mentioned as the Law giuer . But it is answered . 1. that the booke of the Law was not yet written ; and he could not desire blotting forth of a booke that was not . 2. This was in Moses his power when he wrote the Law , to leaue out his owne name ; he needed not to trouble God about it . 3. He opposeth the greatest losse he could sustaine , against the greatest benefit the people could obtaine : but this was no great losse to bee blotted out of that booke . 4. Moses speakes of a booke that God had written : but the booke of the Law , sauing onely the Decalogue , Moses wrote himselfe . 2. Ierome vnderstands this desire of Moses for death in this life ; Perire in praesentem , non in perpetuum . But if he conceiues no more then a temporall death , Gods answere confutes it ; Whosoeuer hath sinned against mee , him will I blot out . ver. 33. Onely sinners are raced out of this booke ; but from the booke of terrene life , both sinners and iust come to be blotted : for good and bad are subiect to temporall death . 3. Caietan vnderstands it De libro Principatus in hac vita , to be the booke of Soueraignty : because it is decreed by God as in a booke , quòd isti vel illi principentur : that this or that man should haue the dominion . But God answeres , onely sinners are raced out of the booke : but in the booke of gouernment are bad Kings , so well as good . And for that booke , Ezek. 13. 9. as if he wished no more , but not to be counted of Israel ; or haue his name among the Patriarchs and Prophets . If Israel had perished , the booke of his Couenant with Israel had also perished . So for that booke of Iasher . Iosh. 10. 13. it is thought to be lost ; therefore no great matter to be put out of it . It must needs bee then the booke of life , and how could Moses wish a racing out of that booke ?

Some say , that by sinne a man may come to be blotted out of that booke , wherein he thought himselfe written . But if it could not be done without sinne , this construction were to make Moses Petere peccare mortaliter ; to beg power to sinne mortally , that hee might bee blotted out . Neyther doth God for vnrighteousnesse race out any , but indeed they race out themselues . Some take it to be a parabolicall speech , to shew the intention of his desire . As Rachel said to Iacob , s s Gen. 30. 1. Giue mee children , or else I die . Yet she had rather liue and haue no children , then haue children and presently dye . As if one should say ; Do this , or else kill me : yet he had rather haue the thing omitted , then himselfe killed . Tostat. But this were to make Moses speake one thing , & meane another : whereas he desired it from his heart . Others thinke Moses spake affirmatiuely , after this sense : that if God would not pardon the peoples sinne , it would follow that himselfe should be blotted out . Rupert . But this had been against the iustice of God , that one should be damned for the sinne of another . Againe this had conuinced Moses of wauering and doubtfulnesse of his saluation : but the faithfull haue confidence , that though thousands should perish , yet they are sure of eternall blisse .

Some say , Moses wished this after the disposition of the inferiour part of his soule ; and not in voluntate rationem superiorem sequente ; not in that will which is gouerned by reason . They exemplifie it in Christ , who desired the cup to passe from him , yet simpliciter vellet pati , simply he would suffer . But there is great difference in the example . 1. Christ eschewes death , Moses ensues death : the obiect of their desires was vnlike . 2. Christ by his office was to beare the sinne and punishment of his people : Moses was neuer called to such a mediatorship . 3. Christ prayeth there as a man : for as God hee prayeth not , but is prayed to . There is Duplex affectus , Mentis & Sensus . Christ in the affection of his minde was willing to suffer , but in his affection of Sense he desired the cup to passe . So that in Christ to escape death , was a naturall desire : in Moses to wish death , yea an eternall death , was a contranaturall desire : it proceeded not from the sensuall part , but from his inward feeling and meditation .

Others thinke hee prayed , quia turbatus erat , being troubled : not considering at that instant whether that was possible that he begged . ●…x impetu passionis , saith Lyranus , vehementia fuisse abreptum , vt loquatur quasi ecstaticus ; saith Caluin . But this accuseth him of rashnesse : for it is fit he that prayeth , should bee of a calme and composed spirit . Others conclude , that Moses preferred the safety of the people before his own soule . Caluin . He thought of nothing , but vt s●…luus sit populus , that the people might be saued . But this is against the rule of charity : for though anothers soule be dearer to me then my owne body : yet my owne soule ought to be dearer vnto me then all mens soules in the world . yea if all the soules of the Saints ; yea of the Virgin Mary her selfe , should perish , except my soule perished for them : saith Tostatus : Citius deberem eligere omnes illas perire quàm animam meam . I ought rather to chuse to saue my owne soule , then all theirs .

Lastly , the most and best rest vpon this sense . Because the saluation of Israel was ioyned with the glory of God : both in respect of the promises made to the Fathers , which was not for his honour to frustrate : and to preuent the blasphemies of the enemies insulting on their ruine ; God hath forsaken his people : Moses ante omnia gloriam Deispecta●…t : He respected the glory of God aboue all : in regard whereof , he was carelesse of his owne saluation . Precious to vs is the saluation of others , more precious the saluation of our selues , but most precious of all is the glory of God . Such a wish as this great Prophet of the olde Testament , had that great Apostle of the new . t t Rom. 9. 3. I could wish my-selfe accursed from Christ , for my brethren my kinsmen according to the flesh . They say , to cleare both these desires from sinne , there is no other solution but this : that both of them for Gods glory in Israels safety desired a separation from glory for a time , not damnation of body and soule for euer . Howsoeuer , there was some difference in their wishes . Chrys. Moses wished Perire cum caeteris , Paul perire pro caeteris . Moses cum pereuntibus , Paulus ne pereant . Moses desired to perish with them that perished : Paul desired to perish , that they might not perish . But the aime of both was the Lords glory , and the peoples safety . Their zeale was ineffable , their example inimitable , their affection vnmatchable . Yet thus farre desirable , that all Ministers , like Moses and Paul , zealously seeke their peoples saluation . And I am perswaded , that a Parent doth not more earnestly desire the welfare of his childe , then doth a good Minister the sauing of his flocke . What we desire for you , doe you labor for your selues , and the Lord Iesus worke for vs all .

There be some that would haue it granted , that Moses and Paul did sinne in those wishes ; and the concession thereof doth safely end all controuersie . I see no preiudice in this answere , for the best Saints liuing haue had their weakenesses . But if you please after all these , to admitte also the hearing of my opinion . Mine I call it , because I neuer read or heard any yet giue it : I call it an opinion , because vnusquisque abundat sensu suo , and may take which his owne iudgement best liketh . By this Booke I thinke he meanes Gods fauour : as we vsually say , to be in a mans fauour , is to be in his bookes . We speake of one that dissemblingly cousoned vs , such a man shall neuer come in my bookes . For you will not enter that man into your booke , whom you doe not both trust and fauour . To be blotted out of Gods booke , is to bee liable to his displeasure , subiectuall to his iudgements . Now I cannot bee perswaded , that Moses euer imagined God would eternally destroy Israel : therefore nor did he beg eternall destruction to himselfe . Hee wished no more to himselfe , then he feared to them . But it is expresly set downe , ver. 14. that God would not cast away Israel to euerlasting perdition . The Lord repented of the euill , which hee thought to doe vnto his people . But thus ; Lord , if they must needs vndergoe thy wrath and seuere punishment for their sin , so punish me in the same measure that haue not sinned . If thou wilt not fauour them , forget to fauour me : let mee feele thy hand with them . It was not then euerlasting damnation , that hee eyther feared to them , or desired to himselfe : but onely the desertion of Gods present loue and good pleasure to him , together with subiection to his iudgements ; whereof they should taste so deepely , as if God had neuer booked them for his owne . This seemes to be the true sense by Gods answere ; Those that haue sinned , I will blot out of my booke . The offenders shall smart , they that haue sinned shall bee punished . So Dauid and other Saints felt grieuous impositions , though they neuer perished , but were ordained to eternall life .

To conclude , they that are written in heauen can neuer be lost . Woe then to that Religion , which teacheth euen the best Saint to doubt of his saluation while hee liueth . Hath Christ said , Beleeue : and shall man say , Doubt ? This is a racke and strappado to the conscience : for hee that doubteth of his saluation , doubteth of Gods loue : and he that doubteth of Gods loue , cannot heartily loue him againe . If this loue be wanting , it is not possible to haue true peace . O the terrors of this troubled conscience ! It is like an Ague , it may haue intermission , but the fit will come and shake him . An vntoward beast is a trouble to a man , an vnto ward seruant a great trouble , an vntoward wife a greater trouble , but the greatest trouble of all is an vntoward conscience . u u Psal. 32. 1. Blessed is the man whose sinnes are forgiuen : where there is no remission of sinnes , there is no blessednesse . Now there is no true blessednesse but that is enioyed , and none is enioyed vnlesse it be felt , and it cannot be felt vnlesse it be possessed , and it is not possessed vnlesse a man know it , and how does he know it , that doubts whether he hath it or not ?

All soules are passengers in this world , our way is in the middle of the sea : we haue no sure footing : which way soeuer we cast our eyes , wee see nothing but deepe waters , the Deuill and our owne flesh raising vp against vs infinite stormes . God directs vs to Christ , as to a sure Anchor-hold , he bids vs vndoe our Cables , and fling vp our Anchors in the vaile , fasten them vpon Iesus : we doe so and are safe . But a sister of ours passing in the shippe with vs , that hath long taken vpon her to rule the helme , deales vnkindly with vs ; shee cuts in pieces our Cables , throwes away our Anchors , and tels vs wee may not presume to fasten them on the Rocke , our Mediatour . Shee rowes and roues vs in the midst of the sea , through the greatest fogs , and fearefullest tempests : if wee follow her course , wee must looke for ineuitable shipwracke . The least flaw of winde will ouerturne vs , and sink our soules to the lowest gulfe . No , they that are written in the eternall leaues of heauen , shall neuer be wrapped in the cloudy sheetes of darkenes . A man may haue his name written in the Chronicles , yet lost : written in durable marble , yet perish : written on a monument equall to a Colossus , yet be ignominious : written on the Hospitall-gates , yet goe to hell : written on his own house , yet another come to possesse it . All these are but writings in the dnst , or vpon the waters ; where the characters perish so soone as they are made . They no more proue a man happy , then the foole could proue Pontius Pilate a Saint , because his name was written in the Creed . But they that be written in heauen , are sure to inherite it .

Now to apply all this vsefully to our selues ; some perhaps would be satisfied how wee may know our names written in heauen . It is certaine that no eye hath looked into Gods booke , yet himselfe hath allowed certaine arguments and proofes , whereby wee haue more then a coniecturall knowledge . The principall is the Testimonie of Gods Spirit concurring with our spirit . Rom. 8. 16. But of this I haue liberally spoken in some later passages of this booke ; together with the most pregnant signes of our election . Here therefore I am straightned to insert onely some ( there omitted ) effects . Which are these foure ; If our hearts be on Gods booke , If the poore be in our booke , If wee well order the booke of our conscience , Lastly , if we can write our selues holy in earth , then be bold we are written happy in heauen .

1. If our heart be on Gods booke ; and this wee shall find è conuerso , if Gods booke be in our heart . Mary laid vp Christs words in her heart . It must not lye like loose corne on the floore , subiect to the pecking vp of euery fowle ; but it is ground by meditation , digested by faith : manet alto corde repostum . God saies , My sonne , giue thy heart to me : doe thou pray , My Father , first giue thy selfe to my heart . I aske not whether this booke lyes in thy study , but whether the study of it lyes in thy heart . The life of the Scriptures is not in verborum folijs , sed in medulla cordis ; not in the letters and leaues , but in the inwards of the heart . It is not lectio , nor relectio , but dilectio : not reading , but leading a life answerable , that assures vs . If we syncerely loue this booke , wee are certainly in Gods booke . Mary zealously louing Christs word , is said to chuse the better part , that shall neuer be taken from her .

2. If the poore be in thy booke : and this is reciprocall , then thou art in their booke : and the conclusion is infallible , thou art in the booke of Life . For the relieued poore by their prayers , x x Luke 16. 9. entertaine , or make way for thy entertainement into euerlasting habitations . And Christ at the last day calls them to himselfe , that haue beene charitable to his members ; Come yee blessed , receiue the kingdome prepared for you . Your works haue not merited this kingdome , for it was prepared for you : but as that was prepared for you ; so your charitie hath prepared you for it : Come and take it . Let not thy left hand knowe what thy right hand doth : Doe thou write it in the dust , the poore will write it in their hearts , GOD findes it in their prayers , their prayers preuaile for thy mercie , & mercy writes thy name in heauen . a a Acts 10. 4. Thy prayers and thy almes are come vp for a memoriall before God . Therefore Cast thy bread vpon the waters , drowne it in those watry eyes : it is not lost in that Riuer ; like Peter thou throwest in an angle , & bringest vp siluer ; enough to make thee blessed . Via coeli est pauper : si non vis errare , incipe erogare . The poore is the Aug. high-way to heauen : if thou wouldest not wander in thy iourney , shew mercy . Non potes habere nisi quòd acceperis : non potes non habere quod dederis . Thou canst haue nothing vnlesse thou receiue it : thou canst keepe nothing vnlesse thou giue it . Him that the poore writes not charitable on earth , nor doth God write saueable in heauen .

3. If thy name be written Christian in the booke of thy Conscience , this is a speciall argument of thy registring in heauen b b 1. Iohn 3. 21. For if our heart condemne vs not , wee haue boldnesse and confidence towards God . Ang. What if mans ignorance and vnmercifull ielousie blot thee out of the booke of his credite ; Si de libro vinentium nunquam propria deleat conscientia : so long as thy owne conscience doth not blot thee forth the booke of blessednesse . If the good spoken of vs be not found in our conscience , that glory is our shame . If the euill spoken of vs be not found in our conscience , that shame is our glory . Therefore it is that Hugo calls the conscience Librum signatum et clausum , in die Indicij aperiendum , a booke shut and sealed , onely at the Resurrection to be opened . Conscientiam , magis quàm 〈◊〉 . famam attende : falls saepe poterit fama , conscientiae nunquam . Looke to thy Conscience more then to thy credite : fame may often be deceiued , conscience neuer . The beames that play vpon the water , are shot from the Sunne in heauen : the peace and ioy that danceth in the conscience , comes from the Sonne of righteousnes , the Lord Iesus . If a hearty laughter dimple the cheeke , there is a smooth and quiet mind within . Vpon the wall there is a writing ; a man sitting with his backe to the wall , how should hee read it ? but let a looking-glasse be set before him , it will reflect it to his eyes , he shall read it by the resultance . The writing our names in heauen is hid , yet in the glasse of a good conscience it is presented to our eye of faith , and the soule reades it . For it is impossible to haue a good conscience on earth , except a man be written in heauen .

4. If the booke of Sanctification haue our names written , then surely the booke of Glorification hath them , and they shall neuer be blotted out . For God d d Ephe. 4. 1. hath chosen vs in Christ before the foundation of the world ; that wee should be holy and without blame before him in loue . Now as we may reason from the cause to the effect , so certainely from the effect to the cause . Election is the cause , Holinesse the effect : as therefore euery one written in heauen , shall be holy on earth , so euery one holy on earth , is written in heauen .

This sanctitie is manifested in our obedience ; which must be Ad totum ; e e Psal. 119. 6. I had respect to all thy commandements . Per totum ; f f ver. 112. I haue enclined my heart to keepe thy statutes Alway , euen to the end . De tote ; g g ver. 69. to keepe thy precepts with my whole heart . In Rome the Patres conscripti were distinguished by their robes : and they of the Liuery in London haue a peculiar habite by themselues , to differ from the rest of the Company . Is thy name enrolled in that Legend of Saints ? thy liuery will witnes it ; h h Phil. 3. 20. thy conuersation is in heauen . A Senator relating to his sonne the great honours decreed to a number of Souldiers , whose names were written in a booke : the sonne was importunate to see that booke . The father shewes him the outside ; it seemed so glorious that he desired him to open it : No , it was sealed by the Councell . Then saith the sonne , tell me if my name be there : the father replyes , the names are secreted to the Senate . The son studying how he might get some satisfaction , desired him to deliuer the merits of those inscribed Souldiers . The father relates to him their noble atchieuements , and worthy actions of valour , wherewith they had eternized their names . Such are written , and none but such must be written in this booke . The sonne consulting with his owne heart , that he had no such trophies to shew ; but had spent his time in courting Ladies , rather then encountring Knights ; that he was better for a dance then a march : that he knew no drumme but the tabret , no courage but to be drunke . Hereupon he presently retyr'd himselfe , repented , entred into a combate with his owne affections : subdued them , became temperate , continent , valiant , vertuous . When the Souldiers came to receiue their wreathes , he steps in to challenge one for himselfe . Being asked , vpon what title ; he answered , If honours be giuen to Conquerers , I haue gotten the most noble conquest of all . Wherein ? These haue subdued strange foes , but I haue conquered my selfe : and indeed this is iudged the greatest victory . The application is familiar : thou desirest to know whose names are written in blessednes , it shall not be told thee , This or that indiuiduall person : but generally thus , men so qualified : faithfull in Christ , and to Christ : obedient to the truth , and for the truth : that haue subiected their owne affections , and resigned themselues to the guidance of the heauenly will : these men haue made noble conquests , and shall haue Princely Crownes : find in thy selfe this sanctimony , and thou hast a sure testimonie : thou art written in heauen .

But all men challenge this : they beleeue and obey , and doe good deeds : and therefore some to be sure of putting in themselues , constantly affirme all men are written . But infinite numbers will be deceiued at the last . For if there were vniuersall inscription , there should follow vniuerfall Election : if vniuersall election , then vniuersall saluation . If the former were true , then were not election any such name . If the latter , to what purpose did God make hell ? i i 1. Ioh. 3. 16. God so loued the world , that he gaue his onely begotten Sonne : What , that all should be saued ? no , but that Whosoeuer beleeues , might haue euerlasting life . Not all ; for he that takes all cannot be said to chuse . Let this stirre vs vp to get security that our names are written there . Benefits common to all , as light of the Sunne , dewes of heauen , are little regarded : but quae rarissima , carissima : things hard to come by , are much set by . Because God doth not giue riches to all men ; but isti multum , illi paruum , huic nullum : much to one , little to another , none at all to a third : hereupon men debase themselues to moiling slaues , yea to earth-rooting beasts , to get them . For the race of this world , where onel the first obtaines the goale , gets the money ; all trusse vp their loynes , run apace , none will be hindmost . For heauen , where all that runne well , shall speed well , and haue for their prize a Crowne of righteousnesse ; men are so courteous , they will giue another leaue to goe before them . But let thy grace in this life , witnesse thy hope of glory in the life to come .

To God the Iudge of all .

We haue considered the Citizens , let vs now looke vpon the glorious maiesty of the King that gouerns them . Where first let vs obserue in generall , that there shall be a day of Iudgement , otherwise to what purpose is there a Iudge ? If there were no such scoffers , as to say : k k 2. Pe●… . 3. 4. Where is the promise of his comming ? For since the Fathers fell asleep : all things continue as they were from the beginning of the creation : this obseruation might well haue bin spared . The reason to proue it is deriued from the iustice and goodnesse of God . l l 2. Thes. 1. 6. It is a iust thing with God , to recompence tribulation to them that trouble you . And to you who are troubled , rest with vs , when the Lord Iesus shall bee reuealed from heauen with his mighty Angels . This for the honour of the faithfull , and for the horrour of reprobates . Here the good man findes the sharpest misery , the euill man sweetest felicity : therefore it is iust that there should be a time of changing turnes and places . m m Prou. 21. 18. The wicked shall be a ransome for the righteous , and the transgressour for the vpright . The rich mans table stood full of delicates , Lazarus lackes crummes : therefore they must change states ; n n Luk. 16. 25. Hee is comforted , and thou art tormented . There is a time to get , and a time to lose : o o Luk. 6. 25. Woe to you that laugh , for you shall mourne : p p Mat. 5. 4. Blessed are you that mourne , for you shall reioyce . God shall giue the one Fletum pro ris●… , the other Risum pro fletu : wiping away all teares from their eyes . Reioyce thou irrefragably dissolute , follow the lusts of thy owne heart : q q Eccl. 11. 9. but remember for all these things thou must come into iudgement . It is a deere penniworth , to buy the merry madnesse of one houre , with ages of pangs , infinite and eternall . If there were no iudgement , how should God be iust ? But the righteous shall see the vengeance : r r Psal. 58. 11. So that a man shall say , Uerily there is a reward for the righteous , verily there is a God that iudgeth the earth . otherwise where is our hope ? s s 1. Cor. 15. 19. For if in this life onely we haue hope in Christ , we of all men are most miserable . But it is obiected :

1. That the whole world consists of belieuers or vnbeleeuers : now there is no last iudgement for eyther of these . none for belieuers , for t t Ioh. 5. 24. He that belieueth hath euerlasting life , and shall not come into iudgement . None for vnbeleeuers , for u u Iohn 3. 18. He that beleeueth not , is condemned already . I answere , first for the latter : the vnbelieuer is condemned already in effect three wayes . 1. By the purpose of God , who did foresee and appoint his condemnation , as a punishment for his sinne , and execution of his Iustice . 2. By the word of God , where his condemnation is set downe . 3. By his owne conscience , which euery houre doth iudge and condemne him . Yet all this hinders not , but that he may also passe the iudgement of Christ at that generall Assises : which is the manifestation and completion of that inchoate iudgement . To the former I answere ; it is not said The beleeuer shall not come into iudgement ; but he shall not come into condemnation . x x 1. Cor. 5. 10. For we must all appeare before the iudgement seate of Christ ; euen the very faithfull , absoluendicausa , that Christ may publikely acquit them .

2. That Conscience is a sufficient iudge , what needes more ? I answere , properly Conscientia testis , non iudex : the Conscience is a witnesse , rather then a iudge . Indeed it hath a great office heere , and so it shall-haue there . It is felt now , but then more sensibly . Now many are so borne away with the precipices and streames of their sensuall pleasures ; vt cogitationes accusatrices non audiant . Lyran . That they heare not the accusation of their thoughts : but then it will be heard and felt . Now it may plucke a man by the sleeue , and craue audience , but it is drowned with the noyse of good fellowship . Besides Hactenus est ●…ccultus testis , it is hitherto a secret witnesse , only known to him that hath it : but then the booke that is now sealed , shall be opened , and all the world shall read it . As the seale leaues a print in the waxe behinde it ; so the conscience an impression of past sinnes in the thoughts ; indeleble characters , which death it selfe shall not eate out . Conscience here doth witnesse , a a Rom. 2. 15. 16. accuse or excuse : but Christ shall there iudge the secrets of all hearts .

God the Iudge of all : let vs now looke into the particulars ; Quis , Qualis , Quorum . Deus , Iudex , vniuer sorum . The three words answer to three questions . Who ? God . What is he ? A Iudge . Of whom ? Of all .

God . It is manifest that this honour belongs to Christ , therefore Christ is God . b b Acts 17. 31. God hath appointed a day , wherin he wil iudge the world in righteousnes , by that man whom he hath ordained . c c Ioh. 5. 27. He hath giuen him authority to execute iudgment , because he is the Son of man . To this consents that article of our faith in the Creed ; that he who suffred vnder Pilate , shall come to iudge quicke and dead . But it is obiected , that to iudge is the action of the whole Trinity : true , it is common to all , but the execution of it pertains to one . God iudgeth , but by the Son : so distinctly . Rom. 2. 16. God shal iudge the secrets of al harts by Iesus Christ : God by Christ .

But it is further obiected , that the Saints shall iudge . d d Mat. 19. 28. Ye shall sit vpon twelue thrones , iudging the twelue Tribes of Israel . e e 1. Cor. 6. 2. Know ye not , that the Saints shall iudge the world ? This truly is a great honour to the Apostles and Saints . To be Iudge of a Circuit is an honourable office , what is it then to iudge the world ? But there is great difference , they haue potestatem accessoriam ; an accessory power ; Christ imperatoriam , a principall and imperiall power . f f Math. 28. 18. All power is giuen to me in heauen and in earth . He hath Honorem Primarium , the prime honour ; they subordinatum , deriued from his . Christ giues Sententiam iudicatoriam , they onely appr●…batoriam : hee the sentence of iudgement , they of approbation . As the Iustices on the bench are in some manner Iudges : not in giuing the sentence , but in approuing the sentence giuen . The Saints therefore may be said to iudge ; Vel exemplo , vel testimonio , vel ●…ffragio . 1. By their example : for their liues shal condemn the wicked , as Noahs handy work did the old world . So the Apostles shall iudge Israel , because their faith shall take from Israel all excuse . Such a iudgement Christ speaks of : g g Mat. 12. 41. The Niniuits shal rise in iudgement with this generation , & shall condemn it . The Queen of the South shall rise vp in iudgement with it , and shall condemne it . The goodnes of the one shal iudge & condemne the badnes of the other . So Christ stops the blasphemous mouthes of the Iewes ; accusing him to worke by Beelzebub . If I doe it by him , by whom doe your children cast out Deuils ? h h Mat. 12. 27. Therfore they shall be your Iudges . 2. By their Testimony , who can witnes that the meanes of saluation was offered them in the Gospell , which they not accepting are iustly condemned ? i i Ioh. 12. 48. Hee that reiecteth me and receiueth not my words , hath one that iudgeth him . The word that I haue spoken , the same shall iudge him in the last day . So shal Babylon be iudged by those that would haue cured her , but she would not be cured . 3. By their suffrage and approuall of Christs righteous sentence . Thus shall the Elect iudge the world , yea euen the Angels . k k 1. Cor. 6. 3. Know ye not that we shall iudge the Angels ? By world we must vnderstand the wicked , and by the Angels Deuils . And certainly the Saints haue some place in this iudgment . l l Wisd. 3. 8. They shall iudge the Nations , and haue dominion ouer the people , & their Lord shall raigne for euer . Christ shall set all his aduersaries before his own face , and the face of his Church : where they shall behold those become their Iudges , whom they once esteemed and vsed as their slaues . m m Wisd. 5. 5. This is he whom we sometimes had in derision : now hee is numbred among the children of GOD , and his portion is among the Saints . But why is the execution of this iudgement committed to the second person in the Trinitie ; to Christ ?

1. It is fit that he , who came to be iudged , should also come to iudge . Tunc manifestus veniet inter iustos iudicaturus Aug. iustè , qui occultè vener at iudicandus ab iniustis iniustè . He that came in humility to be iudged by the vniust vniustly , shall come in glory to iudge all iustly .

2. As it is for the honour of Christ , so is it for the horror of his enemies ; when they shall see him wh●…m they haue pierced : intreating the n n Reu. 6. 16. Greg. Rockes and mountaines to hide them from the presence of him that sits on the Throne . In maiestate visuri sunt , quem in humilitate videre noluerunt . Vt tantò districtius virtutem sentiant , quantò contemptius infirmitatem d●…riserunt . They shall behold him in Maiesty , whom they would not daigne to looke vpon in humility . The baser they esteemed his weakenesse , the heauier they shall finde and feele his mightinesse . Then Christ stood like a Lambe before Pilate a Lyon : now Pilate like a malefactor shall stand before Christ his Iudge . Crucifie him , crucifie him , was the sentence of the Iewes : Bind them hand and foote , and throw them into vtter darkenesse , will be the sentence of Christ . o o Luk. 19. 14. We will not haue this man raigne ouer vs , was their sentence . p p Ver. 27. Bring those mine enemies which would not that I should raigne ●…uer them , & slay them before me ; this is Christs sentence . The vngodly conspire , q q Psal. 2. 3. Let vs breake his bonds afunder , and cast away his c●…rds from vs : therefore , vers. 9. hee shall breake them with a rod of yron , and dish them in pieces like a potters vessell . Thus he that was once made the footstoole of his enemies , shall raigne r r Psal. 110. 1. till hee hath made all his enemies his footstoole . As Ioshua dealt with the fiue Kings hid in the Caue of Makkedah , Iosh. 10. 24. brought them out , caused his Captaines of warre to set their feet on the neckes of them , then slew them , and hanged them on trees . So shall Christ triumph ouer his enemies ; their neckes subiected to the feet of the Saints , and their substances cast into endlesse torments .

3. For the comfort of his chosen ones , hee is their Iudge , that is their Sauiour . He that gaue the bloud of mercy to saue them from the hand of Iustice , wil not now condemne them . O blessed mercy , that so triumphs against Iudgement ! yea Iustice and Mercy are met together in this Iudge : Iustice vpon them that despised him , mercy to them that feared him . Happy faith that shall not be ashamed at that day ! s s 1. Ioh. 2. 28. Abide in him , that when he shall appeare , we may haue confidence , and not be ashamed before him at his comming . The heauens shall be on fire , the elements melt with the flame ; the earth be burnt , Castles , Cities , Townes and Towers be turned to one pile : the Deuils shall make a hideous noyse , the reprobates shrieke and howle like Dragons : all because this Iudges wrath is kindled . But the faithfull shall reioyce : t t Ioh. 16. 22. I will see you againe , and your hearts shall reioyce , and your ioy no man taketh from you . The musike of Saints and Angels shall be ioyned in one Quire ; and all sing , u u Reu. 5. 13. Blessing , honor , glory and power be vnto him that sits on the Throne , and to the Lambe for euer .

The Iudge . This is his authority : now there are certaine properties required in a iust Iudge ; some of them are found in some Iudges , many in few Iudges , all perfectly in no Iudge , but this Iudge of all , Iesus Christ .

1. Perspicacitas ingenij : sharpenesse of apprehension , and soundnesse of vnderstanding . Ignorance in a priuate person is a weakenes , in a Iudge a wickednesse . Ignorantia Aug. Iudicis , calamitas innocentis . A Iudge ignorant , makes wretched the innocent . It was a curse ; a a Esa. 3. 4. I will giue children to be their Princes , and babes shall rule ouer them : that is , Gouernors of a childish discretion . It is a woe ; b b Eccl. 10. 16. Woe to thee , O Land , when thy King is a childe . Iustice was anciently painted blinde , to shew that no fauour be giuen to persons : but it was not meant so blinde , as not to discerne causes . It is wofull when Iudges are so blinde , that they are faine to feele the right . No man would haue his body come vnder the cure of a foolish Physician . nor his estate vnder an ignorant Iudge . But this Iudge of heauen and earth is so wise , that hee knowes the very secrets of mens hearts . c c Hebr. 4. 13. All things are naked and opened vnto the eyes of him , with whom wee haue to doe . The wicked can haue no hope , that a bad cause flourished ouer , should passe vnconstrued , vncensured . * * Reu. 1. 14. His eyes are as a flame of fire , cleare to search and finde out all secrets . Accordingly , he hath now put in his interlocutory , then will giue his definitiue sentence .

2. Audacitas animi ; boldnesse of courage : a timerous Iudge looseth a good cause . In the fable , when the Hart is made Iudge betweene the Wolfe and the Lambe ; it must needs goe on the Wolfes side . The feare of displeasing Greatnesse is a sore Remora to the vessell of Iustice . Therefore the poore complaine ; d d Psal. 11. 3. If the foundations bee cast downe , what can the righteous doe ? Quis metuet offendere , cum Iudex metuat abscindere ? Who will feare to doe mischiefe , when he knowes the Iudge dares not punish him ? Therefore when GOD made ●…oshua Iudge of Israel , obserue how he doubles this charge . Iosh. 1. ver. 6. 7. 8. 9. Be strong , and of a good courage . And the people againe . ver. 18. We will obey thee , onely be thou strong , and of a good courage . But this Iudge will not be danted with faces of men . e e Reue. 6. 15. The Kings of the earth , the great men , the rich men , the chiefe Captaines , and the mighty-men , hid themselues in the dennes , & in the rocks of the Mountaines . Those terrors of slaues , and mirrors of fooles ; that made the vnderlings tremble , & f f Heb. 11. 38. hide themselues in caues : now for all their puissance are glad to runne into a hole , and cowardly shrowd themselues . Adducetur cum suis stultus Plato discipulis , Aristotelis argumenta non proderunt : Hero●…is maiestas Hierom. deijcietur : cùm filius pauperculae venerit iudicat●…rus terram . Then foolish Plato shall appeare with his scholers , Aristotle shall be confuted with all his arguments , Herod●… pompe shall be turned to shame , when that Sonne of the Virgin shall come to iudge the world .

3. Honestas conscientiae , honesty of conscience . The Iudge that will be corrupted , dares corrupt the truth . Wofull is that iudgement which comes from him , who hath vaen●…lem ●…nimam , a saleable soule . F●…lix was such a Iudge , who g g Act. 29. 26. hoped that money should haue beene giuen him of Paul . Qui vendit iustitiam pro pecuniae , perdit pecuniam cum anima . He that sells iustice for mony , shall lose mercy and his soule . h h Amos 5. 12. You afflict the iust , you take a bribe , and turne aside the poore in the gate from their right . They haue built them houses of ●…ewen stone . ver. 11. How ? By bribes . What shall become of them ? They shall not dwell in them : for i i Iob. 15. 34. fire shall consume the Tabernacles of bribery . If any Iusticers thinke so to raise themselues , it is but vt lapsu grauiore ruant ; that they may haue the sorer fall . There are certaine rich stuffes forbidden by the Statute : but to weare clothes cut out of bribes , and laced with exactions ; is specially forbidden by the Statute of heauen . When money can open the locke of Iustices dore , the worst cause is first heard . This pocket-key is fitted for all dores . One spake vnhappily : I haue a key in my pocket , saith he , that will passe me in all Countryes : he meant his purse . In Italie it can open the dore of life : Doe you hate a man ? for mony you may haue him pistold or poysond . In Fr●…nce it can open the dore of loue : lust you for such a woman ? money makes her your harlot . In Spayne it opens the dore of Iustice : the case shall goe on the rich mans side . In England it can open the dore of honour ; mony makes a Gentleman , and reputation swels with the Barnes . In Rome it can open the dore of heauen , for they sell Claues , Altari●… , Christum ; peace , and pardon , and heauen , and Christ himselfe . Gra●…s lacerantur pauperes à prauis Iudicibus , Isidor . quàm à cruentissimis hostibus . Nullus praedo t●…m cupidus in alienis , quàm Iudex iniquns in suis. The robes of peace couering corruption , are worse to the poore then hostile inuasion . But this Iudge of heauen will take no bribes : other Iudges may procrastinate , put off , or peruert causes . Saepe non finiunt negotia , quousque exhauriant marsupia : they will often see an end of the Clyents money , before the Clyents see an end of their cause . They often determine to heare , but seldome heare to determine . But Christ shall iudge those Iudges . k k Psal. 2. 12. Be instructed ye Iudges of the earth : kisse the Sonne lest he be angry , and ye perish . At that day Plus valebunt pura corda , quàm as●…ta Bern. verba : conscientia bona , quàm marsupia plena . Pure hearts shall speed better then subtile words : a good conscience better then a full purse . Iudex non falletur verbis , nec flectetur donis . That Iudge will neither be mooued with our gifts , nor deceiued with our shifts . Happy soule , that forsaking the loue of money , hath gotten a pure heart to appeare before Iesus Christ .

4. Impartialitas Iustitiae , impartiall Iustice . Tully tells vs of a Prouerbe . Exuit personam Iudicis , quisquis amici induit : He hath put off the person of a Iudge , that puts on the person of a friend . The good Iudge neither hath his right hand filled with loue , nor his left with hatred : the scole of Iustice is not swayed . Indeed tamdiu Iudex , quamdiu Iustus : he is so long a Iudge , as he is iust . Nomen quod ab ●…quitate sumitur , per praeuaricationem admittitur . Zeleucus was commended , that when ( according to his Law for adultery , which tooke from the offender both his eyes ) his sonne was deprehended in that fact ; put out one of his owne eyes , and one of his sonnes . Duo lumina cacantur iuxta legem , duo supersunt iuxta misericordiam . Two eyes are lost according to iustice , and two remaine according to mercy . A maruelous temper Inter iustum Iudicem , & misericordiem Patrem : betweene a iust Iudge , and a kind Father . But GOD is so iust , that because sin would let him saue none of vs , hee slew his Sonne to saue all of vs . l l Rom. 5. 8. God commendeth his loue to vs , in that while wee were yet sinners , Christ died for vs . God commends his loue ; indeed he might iustly commend it : and to vs by this token , that being rebels he bought vs with the bloud of his own Sonne . He will euer continue so iust , in punishing traytors , in crowning his faithfull subiects . Iudex damnatur , cùm nocens absoluitur . Sen. He that iustifies the guilty , transferres the guilt to himselfe . But m m Gene. 18. 25. Shall not the Iudge of all the earth doe right ? Yes , we haue all sinned , but Thou continuest holy , O thou worship of Israel .

5. Aequitas Sententiae ; the equity of Sentence ; it shal be giuen vpon good testimonie . Ambrose saies , It is not the part of a Iudge to condemne any man without an accuser . Christ did not cast away Iudas , though hee knew him a theefe , because he was not accused . When that adulteresse was left alone before Christ , he said n n Iohn 8. 10. Woman where are thine accusers ? Hath no man condemned thee ? She said , No man , Lord . Then said Iesus ; Neither doe I condemne thee : goe and sinne no more . But here shall be no want of accusers ; their owne conscience , all the creatures , all the Elements , Angels , men , diuells shall accuse : then Christ shall iudge . Heu miser ! sic deprehensus quò fugias ? Anselm . Latere erit impossibile , apparere intolerabile . Whither wilt thou flie , O wretch thus accused ? To lie hidden it wil be impossible , to appeare , insufferable . o o 2. Cor. 5. 10. Euery man shall receiue the things done in his body , according to that hee hath done , whether it be good or euill . The same , neither more nor lesse , but iust waight . The wicked wrought their pleasure while God did suffer : therefore God will worke his pleasure while they suffer .

Of all ; both good and euill , Elect and Reprobates , men and Angels : but of these in a different manner . To shew how this shall be done , I must lead your attentions orderly through fiue passages ; a Citation , Separation , Probation , Sentence , and Retribution .

1. The Citation : there is a summons sent out to make all appeare before Christs Tribunall . This citing is done by the voice of Christ . p p Iohn 5. 28. All that are in the graues shall heare his voyce , and shall come forth . The power of this voice is vnspeakeable : to empty earth , sea , ayre , heauen , and hell : and presently to fill earth , ayre , heauen and hell . To empty all vpon his summons , and to fill all vpon his Sentence . Therefore it is compared to a Trumpet , the lowdest of all musicall instruments . q q 1. Cor. 15. 52. Chrys. The Trumpet shall sound , and the dead shall be raised . Uerè vox tub●… terribilis , cui omnia obediunt elementa . Petras scindit , Inferos aperit , portas aereas frangit , vinculae mortis dirumpit , et de profund●… abyssi animas liberatis corporibus assignat . A terrible voice , that shall shake the world , rend the rocks , breake the mountaines , dissolue the bonds of death , burst down the gates of hell , and vnite all spirits to their owne bodies . There shall be no concealing , no keeping backe from this voice . Now Christ calls ; r r Math. 11. 28. Come vnto me all that labour : s s Iohn 5. 40. yet you wil not come vnto me that you might haue life . Then he shall call , Come you that must labour in torments , and be laden for euer ; then they must come to receiue the doome of death . Now t t Ephe. 5. 14. awake thou that sleepest , & Christ shall giue thee light : but they will not rise . At that day awake thou wicked that art dead , and Christ shall send thee to darknesse : and then they must rise . This is that generall day , that shall congregate all : they shall come from the foure winds , and corners of the world , to make an vniuersall apparance . But if this be the voice of Christ , how is it then said , the Archangel shall sound the Trumpet of collection ? u u Mat. 24. 31. Hee shall send his Angels with a great sound of a Trumpet , and they shall gather all together . x x 1. Thes. 4. 16. The Lord shall descend from heauen with a shout , with the voice of the Archangel , and with the trumpe of God . I answere , the voice is originally Christs , ministerially the Angels . As now he speakes to vs a a 2. Cor. 5. 20. by men , so at that day by Angels . O what a glory of our Sauiour shall then appeare , when he is set on his Throne , before so full a Court , as all the reasonable creatures GOD euer made ! Uideat nosiam in sanctimonia , vt tunc videamus eum in gaudio . Let him now behold vs in holinesse , that then we may behold him in happinesse .

2. The Separation : wee haue thus brought all together , now we must separate one from another . The forme hereof is giuen by Christ himselfe . b b Mat. 25. 32. Before h●…m shall be gathered all Nations , and he shall separate them one from another , as a Shepheard diuideth his sheepe from the goates . This full and finall separation is reserued for Christ , and not performed till that day . For Si●…ite crescere ; c c Math. ●…3 . 30. Let them grow both together , corne and tares , vntill the haruest . This world is the floore , fan while you will there will be some chaffe : fish neuer so discreetly , you shall meet with some sturdy dogge-fish that will rend the nette . In Heauen are none but Saints , in Hell none but reprobates , on earth they are both promiscuously blended together .

Do you wonder that the Lambes cannot liue in quiet ? consider the number of goates among them . Ezek. 34. 18. They eate vp the good pasture , and tread downe the residue with their feet : they drinke of the fountaines , and foule the residue with their feet . My flocke are faine to eate that they haue troden , and to drinke that they haue fouled with their feet . But GOD shall iudge and separate . ver. 20. Behold , I , euen I will iudge betweene the fatte cattell , and the leane cattell . Because they haue thrust with side and shoulder , and push'd all the diseased with their hornes : therefore I will saue my flocke , and they shal no more be a prey , and I will iudge betweene cattell and cattell . The goates will annoy till they be quite separated . Too many among vs haue these goatish conditions : they climbe vp ambitiously to the mountres of preferment , like goates : they pill and barke the Common-wealth , like goates : they lust after women as hote as goates : they trouble the waters of Israel , the peace of the Church , like goates : they tread vnder feet Gods blessings ; like goates : they smell of impietie , as ranke as goates : and therefore they must be separated , as goates .

We haue all from Adam the nature of the goate : let vs weepe away , and keepe away such goatish qualities . And let vs put on the properties of sheepe : which Christ Iohn 10. giues to be three ; Audire , obedire , sequi : to heare Christs word , to obey Christs wil , to follow Christs steps . Search thy soule for these brands and markes of a sheepe , or else thou wilt prooue a goate . Hast thou fidem agni , the faith of a Lambe reposed in the Lambe of God ? Hast thou innocentiam agni , the innocence of a Lambe , free from wrong ? Vellus agni , the fleece of a Lambe , to warme the poore ? humilitatem agni , the humblenesse of a Lambe , a stranger to pride ? patientiam agni , the patience of a Lambe , ready to lay downe thy life for Christ ? then thou shalt haue gloriam agni , the reward of a Lambe , assured saluation in heauen .

Thus the goates and the sheepe be like in externall fashion : they feed both in one pasture , lie both in one fold , all their life time : but Christ will put them asunder at the last day . Like two trauellers that goe together to one Towne , take vp one Inne , feed together at one boord , sleepe together in one bedde : but in the morning their wayes part . The sheepe and goates eate together , drinke together , sleepe together , rot together , but at this day there shall be a separation . The goates may deceiue man both in life and death , they may be taken for sheepe , but Christ can discerne betweene cattell and cattell . God iudgeth by the Liuer , man by the Liuery . If the Liuer be rotten , looke the flesh neuer so faire , the good market-man will not buy it . If Christ finde not the hart sound , he will none of the carkasse .

3. The Probation ; euery man must vndergoe his tryall . From the prison of the graue ; they are set before the Iudge , and there suffer discussion or tryall . There are certaine bookes to be opened for this probation : some rolles Reu. 20. 12. or Records filled vp in the Court of Heauen . There is Liber praeceptorum secundum quem , & liber conscientiae ex quo iudicamur . Quicquid praecipitur scriptum in illo , quicquid delinquitur in isto . Here is Diuina scientia , & humana conscientia met together . Wee may forget our sinnes , but God keepes a true Register . If the sufferings of the Saints be recorded , then sure their violences by whom they suffer are not forgotten . Now the book of the Law whereby men are iudged containes three leaues : Nature , the Law written , and the Gospell . Some must be tryed by the first onely , some by the first and second , others by all three .

First , that some shall be iudged onely by the Law of Nature , it is cleare . d d Rom. 2. 12. As many as haue sinned without the Law , shall perish without the Law . Here two things are considerable , two things ; one , what this Law of nature is : the other , whether the breach of it be sufficient to condemne .

1. It is a knowledge of certaine principles tending to liue well ; and of conclusions thence necessarily inferred , agreeable with the eternall rule of Truth , planted by God in man , and teaching him to worship his maker . Thus Melancthon defines it . The matter of it is Principles with conclusions directing to a good life . Parents are to be honoured ; this is a principle engraffed : therefore I must honour my Parents , this is a conclusion deducted . The forme of it is an accordance with the rule of truth , Gods morall Law : for the Law naturall is the summary abridgement of the Law morall . The Author of it is God , who hath written it in mans heart . Ambros. Deus omnium Creator singulorum pectoribus infudit . The end is , that it might be a testimony of that Diuine prouidence whereby God now ruleth , and of that Iustice whereby he will iudge men . This agrees with the Apostles definition . Rom. 2. 15. Which shew the work of the Law written in their hearts , their conscience bearing witnesse , and their thoughts excusing or accusing . The worke , there 's the matter of it : of the Law , there 's the forme : written , there 's the Author that imprints it : the conscience accusing or excusing , there 's the end . In this inward testimony arising from nature , are these two principall things : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a comprehension of practicall principles , and naturall discerning between iust and vniust . And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , conscience chideing for chusing euill , and approuing for doing good . The one makes the proposition , the other the assumption .

2. The other point to be discussed is , whether the breach of this Law doth condemne . Some obiect , that it is quite blotted out of man , therefore cannot bind him . No question , it is much obscured in respect , both of intellectuall and effectuall faculties . For vnderstanding it gropeth , e e Acts 17. 27. ifhaply it might feele after God . Adam had the knowledge of good by experience , of euill onely by contemplation : but falling he had also an experimentall knowledge of euill . For affection , mans will is so peruerse , that when as naturally he desires to be happy , yet hee wiilingly commits those things against his first intendment , that make him most vnhappy . As a thiefe steales , to keepe himselfe from famine , and so from misery : thus Ne miser fit , malus fit : & ideo miserior , quia malus . Lest hee should be wretched , he becomes wicked : and is so much the more wretched by beeing wicked . Beatus vult esse h●…mo , etiam non sic viuendo vt possit Aug. esse . Man seekes for blessednesse in all places , but where it is . Yea , custome brings this will to contempt of sinne . Peccata quamuis ho●…renda , cùm in consu●…tudinem venerint , creduntur parua , aut nulla . Aug. Sinnes horrid and vncouth at first , become triuiall and familiar by practice .

Thus is this naturall light dimmed and ouercast by the corruption of prosperous lusts : yet ne ipsa quidem delet iniquitas : sinne doth not quite race it out . 1. Because there are certaine principles reuiuing in the most dissolute . As the desire of happinesse ; and euery one would attaine that end , though they erre in the meanes . Yea they know that euill is to bee auoided , which appeares in that they would not haue any wrong offered to themselues . These generall rules all know , albeit in the particular applications they are blinded . Hence it came , that some grosse sinnes were not condemned of them : as robbery among the Germans , lust of males among the Grecians . Rom. 1. 27. Indeed God did punish malitiam per duritiem : yet still remaine some sparkes and cold sinders of that primary and originall fire . 2. That the light of nature is not quite extinct , appeares by the force and working of the conscience ; for this doth vexe and sting the most obstinate soule . By this Cain was driuen to confesse the monstrousnesse of his sinne . 3. The practice of naturall men euinceth it , who by force of nature performed some things agreeable to equity . f f Rom. 2. 14. The Gentiles hauing not the Law , doe by nature the things contained in the Law . The very Gentiles had many excellent politicke Lawes , and positiue constitutions . This seemes to cleare the meaning of Plato's two assertions : Legem esse inuentionem veritatis , that was the Law of Nature : Legem esse imitationem veritatis , such were the positiue decrees grounded vpon the other . But what precepts doth this Law containe , and what remnants of it doth man retaine ?

The Law of nature commands man , to liue religiously to God aboue him , iustly to man with him , soberly to things vnder him . To deale iustly with men nature giues him two rules : one affirmatiue , What thou wouldest haue others to doe to thee , so doe to them : the other negatiue , Quod ●…ibi fieri non vis , alteri ne feceris : Do not that to others , which thou wouldst not haue them doe to thee . Euen nature Instructs a man how to rule his affections . So Tullie ; Animus imperat corpori , vt Rex ciuibus : ratio libidmi , vt seruis dominus . The minde gouernes the body , as a King raignes ouer his subiects : the reason lust , as a master ouer his seruants . Whence had hee this , but from nature ? There is vis rationis , orationis , adorationis . By the vertue of reason man loues man , by the power of discourse man regards himselfe , by the power of worship man respects God . If wee should examine the particular commandements . 1. They acknowledged one God : T●…lly protested , that when he wrote seriously , he mentioned but one God : and he did but ludere , play the Poet when he spake of more . Moses called this God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and Plato 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2. Numa Pompilius iudged it vnlawfull to ascribe any forme to God inuisible . 3. They durst indeed play with their puppets , imaginary gods ; Uenus and Cupid , &c. But for the Deity , O may not the reuerence of his vnknowne name condemne vs ! They cry out , Great is their Diana : this vindicates them from vilipending the name . If they had knowne a greater God , they would haue giuen greater reuerence to his Name . 4. Diuers of the Gentiles had their Sabbaoths , mingled with strange superstitions : but they were taught by nature to set apart some time for worship . 5. They commanded and commended honour to Parents : Solon ordaining no law for Parricides , answered there were none so vnnaturall for to attempt it . 6. That murder was held abominable , appeares by their punishing it , according to Gods Law , with death . 7. That Adultery was odious , it is manifest by Pharaoh . g g Gen. 12. 19. Why saidst thou , She is my sister ? so I might haue taken her to me to wife . By Abimelech to Abraham ; h h Gen. 20. 9. What haue I offended thee , that thou hast brought on mee , and my kingdome a great sinne ? By Abimelech to Isaac : i i Gen. 26. 10. What is this thou hast done vnto vs ? one might haue lyen with thy Wife , and thou shouldest haue brought guiltines vpon vs . 8. Theft some punished with death , other with double restitution . Cato being asked , Quid foenerari ? what it was to practise vsury ; answered , Quid hominem ●…ccidere ? the same , that to kill a man . 9. They so hated and auoided falshood and lying , that they would not suffer a man to be witnesse against his enemy . 10. They thought it vnlawfull to couet other mens goods . One of them said , Concupiscere alien●… , sit à me alienat●… .

But now their naturall knowledge being so obscured , shall yet the Law of nature condemn ? yes , for k k Rom. 1. 20. the inuisible things of God might be vnderstood by the things that are made : so that they are without excuse . God could not bee apprehended by them any other way then by nature : yet sinning against him they are without excuse . l l Ier. 10. 25. Powre out thy fury vpon the heathen that know thee not : m m Psal. 79. 6. and vpon the kingdomes that haue not called on thy name . n n 2. Thes. 1. 8. He shall come in flaming fire , taking vengeance on them that know not God . By this shall many millions of men be condemned . Inexcusabilis oft omnis peccator , vel reat●… originis . Originall guilt makes vs inexcusable , without voluntary additament . Aug. Ignorantia ●…ius qui ●…oluit intelligere , est peccantis culpa : Ignorantia eius qui no●… potuit intelligere , est peccati p●…na . In virisque non est iusta ●…xcusatio , sed est iusta dam●…atio . His Ignorance that would not vnderstand , is the wickednesse of sinne : his ignorance that could not vnderstand , is the punishment of sinne . Doth not this latter excuse ? Yes a Tanto , but not a Toto : from so much guiltines , but not from all guiltines . Ignorance can be no plea , for all are bound to know : it serues not a malefactors turne , to plead Ignor●…tiam iuris , that hee knew not the Law of his Prince which he hath broken . I know that simple nescience is minoris culpae , but not nullae ; a lesse fault , not no fault . The o o Luk. 12. 47. knowing seruant disobedient shall haue many stripes : the ignorant is not spared , though lesse punished . To the ignorant are two wants , knowledge and a good will : but hee that sinnes wittingly , hath but one want , onely a good will . Hee that failes on knowledge , hath voluntatem facti & peccati , a will both to the deed , and to the sinne . He that failes in ignorance , hath onely voluntatem facti non peccati , a will of the deed not of the sinne , though the deed be a sinne . Perer. Ignorantia duplex ; vna quae est causa culpae , altera cuius causa culpa est . There is an ignorance that is the cause of sinne ; and there is a sinne that is the cause of ignorance . No ignorant hath his sinne mitigated ; but Is solùm qui non habuit vnde discere , saith August . He onely that had no meanes of learning . For Christ is a iust Iudge , and would not condemne without fault . We haue all good meanes of knowledge , GOD keepe vs from the condemnation of ignorance .

The next booke is the Law : that others shall be iudged by this , it is cleare without question . p p Rom. 2. 12. As many as haue sinned in the Law , shall be iudged by the Law . The Iewes shall be thus iudged rather then the Gentiles , who had not the Law written . The Law of Moses did onely bind the Hebrewes , the Prophets were not commanded to publish it to the Gentiles . Paul calls the times before Christ , q q Acts 17. 30. the times of ignorance ; and the Gospell r r Rom. 16. 25. a mystery kept secret since the world began . Now to obiect , first that the Iewish Merchants taught other Nations the Law , is vaine : for they were generally more apt discere religionem alienam , quàm docere suam ; to learne false religions , then to teach the true . And many of them did not euen by their owne types and sacrifices , perfectly vnderstand the sacrifice of Christ . Then to say , their bookes were manifest , is false : for the Iewes kept them . s s Rom. 3. 2. Vnto them were committed the oracles of God . They were first d●…positarij , then oeconomi , dispensers . t t Esa. 2. 3. For out of Sion shall goe forth the Law , and the word of the Lord from Ierusalem . u u Psal. 147. 19. He sheweth his word vnto Iacob , his statutes vnto Israel , he hath not dealt so with any Nation . So Christ to the Samaritan woman ; x x Iohn 4. 22. Saluation is of the Iewes . Now as this crediting facit ad honorem persona cui confidimus . Ambr. makes to the honour of the person whom we credit . This was a great credit to the Iewes ; so it brings them to a strict account : exigendum cum vs●…is ; as in the Talents ; God lookes for his owne with vsury . Some of them kept them in their hands , but not in their hearts ; alijs magis profu●…ura quàm ipsis . Erasm. for the benefit of other , more then of themselues .

Now this booke is the Touchstone or tryall of our workes : whatsoeuer wee haue eyther thought , said , or done ; is eyther with or against this Law of God . How we wrangle heere to iustifie many things , which there will not abide the tryall ? How many arguments doth a contentious man produce , to countenance his wrangling Law-suites ? Defensio iuris , Intentio legis , retardatio iniuriarum . The defending of his right , the purpose of the Law , the keeping backe of iniuries ; forbeare one wrong , and prouoke more : and Correctio iniustorum , the punishing of euill doers : and be not these smooth colours ? who can now say , Peccasti in litigando ? thou hast done ill in going to law ? but still we reckon without our Oast : thou thinkest thy penny good siluer , as the foole thought his peble a diamond : bring it to the test . a a 〈◊〉 . Cor. 6. 7. There is vtterly a fault among you , because ye goe to law one with another . Whether will God iudge thee according to thine owne humour , or according to this precept ? Alas he will then try thee Secundum legem suam , non secundum legem tuam ; after his law , not after thy lust . It is opus carnis , and will not abide tentationem ignis . b b Gal. 5. 20. Contention , strife , variance , are works of the flesh : & they which do such things shall not inherit the kingdom of God . Hell fire wil confute alreasons .

So among others , an angry word calls on a challenge : they haue plausible reasons for it . Their credit lyes vpon it : and better lose life then reputation . If being wronged they chalenge not , or being chalenged they answere not ; the world condemnes them cowards . So they fight not so much against anothers life , as against their owne reproach . This were somewhat if it were tam bene , quàm magnè propositum : if the proiect were as Christian , as it is Romane . Now they must go to the field , pray , embrace , forgiue ; then fight and kill . But is this the Law that God wil iudge by ? no , that Law is , Thou shalt not kill . But perhaps they purpose not to kill ; yet saith God ; Returne not euil for euil : how doth this agree with thy color & humor ? Yet more peremptorily . c c Rom. 12. 19. A●…enge not your selues , but giue place vnto wrath . For vengeance is mine , sayth the Lord . Will you steale this from him in a glorious theft ? hazard your soule more then your body ? thrusting one vpon an enemies sword , the other on Gods sword ? Will you meet together in so bloudy a designe ; wherein vterque letaliter peccat , saepe alter aeternaliter perit , both sinne deadly , often one or both perish eternally ▪ Thus your pretences may blanch it ouer with the name of honour : but the law you must be tried by , will finde it homicide .

For Vsury , how is it bedawbed with arguments , probabilities , patronages , examples ! Bookes haue been written to iustifie it : But none of these is that law wherby the Vsurer must be iudged . They doe not onely reason thus ; I must giue to the poore , therefore I must take vsury of the rich : an argument of Stand-gate hole : I may robbe some , that I may giue to others . But they defend it by Scripture . d d Exod. 22. 25. If thou lend money to the poore , thou shalt not lay vpon him vsury . Not on the poore ; therefore they inferre , wee may lay it on the rich . e e Prou. 22. 22. Robbe not the poore , because hee is poore , faith Salomon , therefore wee may robbe the rich , because he is rich , and can spare it . Is not this a goodly strong argument ? So because it is said , Exo. 22. 22. Ye shall not afflict the widow , or fatherlesse child : it must needes follow , that they may trouble a woman maried , or a child that hath a father . There are infinite excuses : but the Law of triall is ; Thou shalt not lend vpon vsury : studie an answere to that question . As much may be said for Impropriations : what shall become of all our legal pleas , our Alienations , Prohibitions , Customs , Fines ? all fine excuses ? when Christ shal set the sacrilegious before him , and read this Law ; f f Math. 3. 8. Thou shalt not robbe God of his tythes and offerings ? Where now are all reasons and excuses ? This spirituall Court will admit of no corrupt customes , no deuices : Mee thou hast robbed , by me thou shalt be condemned . Lord , enter not into iudgement with vs : who shall be iustified in thy sight ? We cannot answere ex millibus vnum , one of a thousand . Helpe vs , O thou Iudge and Sauiour : let thy mercy as Iesus , help vs against thy Iustice as Iudge . We must come vnder probation , defend vs from reprobation , and let vs find approbation ; not for our workes , but thy mercies , O blessed Redeemer . Amen .

Lastly , others are to be iudged by the Gospell : and this certainly bindeth our conscience he●…e , for it shall iudge vs hereafter . g g Iohn 3. 18. He that beleeueth not on Christ , is condemned . Now the Gospel requires of vs two things , Faith and Obedience . Faith ; h h Mark 1. 15. Repent and beleeue the Gospel . Obedience ; i i Rom. 6. 17. Ye haue obeyed from the heart that forme of doctrine . Which obedience must be Prompta , yee haue obeyed : voluntaria , from the heart : discreta , that true forme of doctrine . Lyran. Indeed Obedientia Euangelica est ipsa fides . Many thinke they are not bound to beleeue the Gospel ; but by this they shall be iudged .

True it is , that all are not bound to it : they to whom Christ neuer spoke , was neuer spoken , haue an excuse ; not of euery sinne , but of this sinne , that they haue not beleeued on Christ . It is obiected , The Law bound all , therefore the Gospel bindes all . No , for the Law was giuen to mans nature : so though the knowledge was lost by mans default , yet the bond remaines on Gods part . The Gospel was neuer giuen to mans nature , but after the fall , and is aboue nature . Adam was the roote of mankind in respect of nature , not in respect of grace . When God gaue the Law to him , hee bound him and all his posterity to keepe it . When he gaue the Promise to him , & faith to beleeue it , hee did not withall giue it to all mankind . Neither if Adam had afterwards falne from faith , should all mankind haue falne with him . The first Adam was not the roote of the Promise , but the second .

But now to our selues ; we must all stand before the Tribunal of Christ : to the Statutes of the former bookes who can answere ? All our helpe is in this latter booke , we flie to the Gospel . We k k Iohn 1. 29. behold the Lambe of GOD , that taketh away the sinne of the world : and comfort our selues , that l l 1. Iohn 2. 2. if any man sinne , wee haue an Aduocate with the Father , Iesus Christ the righ●…ous : and hee is the propitiation for our sinnes . Now as Festus said to Paul . m m Acts 25. 12. Hast thou appealed vnto Caesar ? vnto Caesar shalt thou go . So , hast thou appealed to the Gospel ? thou shalt goe to the Gospel for thy tryall . Vel te totaliter absoluit , vel te capitaliter damnat . It shall either throughly iustifie thee , or extremely condemne thee . The Spirit shall conuince the world of sinne , saith Christ ; n n Iohn 16. 9. Because they beleeue not on mee . Now what is the holy Ghosts iudgement here , will be Christs hereafter . But why are they condemned of sinne for not belieuing ? 1. Because other sinnes are condemned by nature and Law ; as murder , adulterie : both among Iewes and Gentiles : but not to belieue is the proper sin of Christians ; and it is a grand sinne , because they haue the doctrine of faith . 2. Because infidelity is the roote of all sins , as faith is of all good works : the want of faith leads from transgression to presumption , from presumption to despaire . 3. Especially , because faith takes away the guilt of all sinnes , and freeth from condemnation : but infidelitie retaines the guilt of it selfe and others . Omnia peccata per infidelitatem retinentur , per fidem remittuntur . Aug. Luther hath it out of Augustine . Nullum peccatum nisi infidelitas , nulla iustitia nisi fides . There is no sinne but infidelitie , no righteousnesse but faith . Not that Adultery , Intemperance , Malice are no sinnes : but Infidelitate manente , manet omne peccatum : eadem decedente absolu●…tur , omnia quoad reatum . Vnfaithfulnesse remaining , euery sinne remaines , that departing , euery sinne is pardoned , and quite taken away in respect of the guiltinesse . Peccata sunt , tua peccata non sunt . After thou becommest a Beleeuer , the sinnes thou doost are sinnes ; but not thy sinnes , because they are forgiuen thee . This appeares by the purpose of Christs comming ; which was to o o 1. Iohn 3. 8. dissolue the works of the deuil : belieue on him , & thy sins are dissolued , absolued : thou art as if thou neuer hadst offended . Non quòd peccatum omninò non erit , sed quòd non omninò imp●…atum erit . Not that sinne altogether should not be , but that it shall not be imputed . How quicke a riddance penitent faith makes with our sinnes ! They are too heauy for our shoulders , faith presently turnes them ouer to Christ . Whereas there would goe with vs to iudgement a huge kennell of lusts , an Army of vaine words , a legion of euill deedes : faith instantly dischargeth them all , kneeling downe to Iesus Christ , beseeching him to answere for them .

Therfore make we much of faith : if our soules be ballaced with this , they shall neuer shipwracke . A●…asuerus had many virgins , none pleased him like Ester : none pleaseth God but faith ; all the rest for her sake . Shee is that Iudith , that saueth the life of all thy good workes , by cutting off the vsurping head of Satan . Thou canst not be vnwelcome to God , if thou come with confidence : nothing more offends God , then the not taking his word . Sinne offends his Law , but vnbeliefe offends his Gospel . Though we doe not what he bids vs , yet let vs be sure he will doe what he tells vs . It is good to obey the former , better to belieue the latter : because he is more able , and more good then we . Well now , after this Gospel we must be iudged : so Paul writes to his Romanes ; p p Rom. 2. 16. GOD shall iudge the secrets of all hearts by Iesus Christ , according to my Gospel . Thou canst not satisfie the Law , therefore study thy soule an answere to this booke . Otherwise , saith Christ , The word that I haue spoken , the same shall iudge Iohn 12. 46. thee in the last day . The Sermons thou hast heard , shall rise vp in iudgement to condemne thee . Hence arise three conclusions .

1. It is no presumption for a Christian to belieue the pardon of his sinnes in Christ : for to doe the will of God is not to presume . If we doe not belieue this , Christ shal iudge vs damnable by the Gospell : therefore if wee doe conscionably belieue this , he shall acquite vs by the Gospel . Non est praesumptio credentis , vbi est authoritas iubentis . There is no presumption in man to belieue it , when there is the authority of God to command it . Of all things in a Christian , God doth not loue a nice dainty , and maidenly faith . He loues to haue a mans modesty bashfull , his humility fearefull , his penitence sorrowfull , his patience ioyful , his compassion pitifull : but he loues a faith that hath boldnesse in it . That is not afraid to trouble God with a●…iance , or suppliance : but is confident ruat ●…rcus et ortus . Without faith it is dangerous pressing into the Presence Chamber ; as it was to the marriage without the wedding garment : but in faith Sequere et consequere ; qui cupit , capit ; speake and speed . q q Iohn 16. 23. Whatsoeuer you shall aske the Father in my Name , hee will giue it you . It is no sin to trust God with thy soule : Paul teacheth it by example . r r 2. Tim. 1. 12. I know whom I haue beleeued , that he will keepe that I haue committed to him against that day . Peter by counsel , s s 1. Pet. 4. 19. Commit your soules to God in weldooing . It is no sin to call God Father ; for he hath sent the Spirit of his Son into our hearts , crying , Abba Father . It is no sin to trouble him with our Gala. 4. 〈◊〉 . suites : t t Heb. 1●… . 22 Let vs draw neere with a true heart in full assurance of faith . Not to doe this faithfully , is against the Gospel ; therefore to be iudged of that sinne .

The infallible certaintie of a true Christians saluation , is knowne to himselfe , and cannot be doubted without sinne . For if it be sinne to distrust this , it is then righteousnesse to belieue it . The summe of the Gospel is mans saluation by Christ : he that belieues not this , belieues not the Gospell : and he that knowes the Gospel , and belieues it not , shall by it be condemned . Now God in the Gospel doth not require that absolute perfection , which he did in the Law , vnder the perill of damnation : but qualifies the rigour of the Law by the satisfaction of a Mediator . So that the Gospell accepts the intent and endeuour for the act ; as the will to repent for penitence , and the wil to belieue for faith . It is then not onely a weakenes , but a wickednes to distrust Gods mercy in thy saluation ; let not this faultiudge thee before Iesus Christ .

3. The Gospel requires probation of faith by a good life . Norma fides , forma vitae : as we belieue we must liue . Doe we belieue Christ hath redeemed vs ? We must liue like such as are redeemed : if freed , let vs demeane our selues as children of freedome . It is nothing at this iudgement to say , I haue belieued , when the life shall witnesse the contrary : thy lips affirme , but thy works deny . As our Sauiour said , Opera testantur de me ; my workes beare witnesse of me , that I am Christ : so thou must say , Opera testantur de me , my works beare witnesse of me , that I am a Christian. Thou shalt be saued for thy faith , not for thy works : but for such a faith as is without works thou shalt neuer be saued . Works are disioyned A iustificando , non a iustificato ; from the act of iustifying , not from the person iustified . If this Iudge for his owne merits giue vs saluation , wee must shew him the faire copy of our conuersation . Quicquid Christus operatur pro nobis , operatur in nobis . Whatsoeuer Christ workes for vs , he also workes in vs . If he hath freed vs from the damnation of sinne , he hath also freed vs from the dominion of sinne . Albeit in our iustification Fiet nobis secundum fidem nostram ; Be it vnto vs according to our Faith : yet in saluation Reddetur vnicuique secundum operasua ; Euery man shall bee rewarded according to his workes . Let not that which is a word of comfort to vs , be a bill of inditement against vs .

4. The Sentence . As there be two sorts of men to be sentenced , so there is a double sentence : one of Absolution , the other of Damnation . With Absolution our Sauiour begins in action , with that let vs begin in meditation . He begins with fauour , O he is ready to shew mercy : and comes slowly to wrath and iudgement . In the Absolution are considerable foure circumstances ; A Calling , a Commending , a Reply , and an Answere . First , the calling is set downe . Math. 25. 34. Come ye blessed of my Father , inherit the kingdome prepared for you from the foundation of the world . In which gracious speech wee may perceiue sixe gradations .

1. Amabilis vocatio ; Come . This was the voyce of Christ generally to all in the day of Grace , is particularly to the Elect in the day of Glory . Now he calls more then will come , then he will not call all that would come . Now he giues many Venite's . u u Mat. 11. 28. Come to me all that labour . x x Ioh. 7. 37. If any man thirst , let him come to me and drinke . y y Reu. ●…2 . ●…7 . The Spirit and Bride say , Come , and let him that heareth say , Come : and let him that is athirst come . Send not others , but come your selues . Come to no others , eyther Saints or Angels , but come to me . Let vs take heed of that Discedite , quia nol●…stis venire ; a a Mat. 7. 23. Depart from me ; good reason , for b b Ioh. 5. 40. you would not come vnto mee . You declined my call when I was humbled . c c Mat. 13. 55. Is not this the Carpenters Sonne ? I will decline you now I am exalted ; d d Luk. 14. 24. None of those men that were called shall tast of my supper . But such as haue obediently heard his Come in holines , shall also graciously heare his second Come in happinesse .

2. Su●…is Benedictio ; Ye Blessed . Neuer man was , is , or shall be , but desires secundum sensum suum , after his own sense to be blessed ; saith Aristotle : though the most haue sought it out of the right vbi , where it was not to bee found . In Christ onely it is found , who is indeed the Father of blessednesse . Mat. 3. 3. Blessed are the poore in spirit . The first word of the first lesson of Christs first Sermon is Blessed . So he beginnes , so there he continues , so here he concludes , Come ye blessed : a word able to make a man blessed .

3. Patris dilectio , Of my Father : to be blessed of God , is to be surely blessed . Parents doe well in blessing their children , Princes in blessing their people : here 's the difference , Benedicunt , but not Beatificant : they may wish them blessed , but not make them blessed . But saith God to Abraham ; e e Gen. 22. 17. In blessing I will blesse thee : f f Gen. 27. 33. I haue blessed him , and he shall be blessed . All blessednes springs from that fountaine : the Lord hath blessed vs , and requires vs to blesse him ; g g Rom. 9. 5. who is ouer all , God blessed for euer . Amen . This the vniuersall song of all creatures giues him ; h h Reu. 5. 13. Blessing , honour , &c.

4. Foelicitatis Possessio , Inherite . Inheritance is of Birth , not industry : the younger brother is often of more desert then the elder , yet cannot this make him his Fathers Heyre . This is of Inheritance , therefore not of merit . It differs from an earthly Inheritance in three things . 1. In that the Testator must be dead , and the successor liuing : in this God the Testator is euer liuing , and his heyres before they can fully possesse it , must bee dead . Ambr. A temporall inheritance diuided , is diminished : one is of so much land shortned , as is to another shared . The heires heere are without number ; i i Reu. 7. 9. of all nations , kinred and languages ; yet though the inheritance be imparted , it is not empaired . Tanta singulis , quanta omnibus . Euery one hath as ●…ch as any one . Ardens . 3. The partition of an earthly inheritance breeds among the coheyres enuy & grudging : but in this the ioy of one is the ioy of all . Dispar gloria singulorum , tamen communis laetitia omnium . Aug. One starre may excell another starre in glory , but none shall enuy another in glory . There shall be no repining at anothers more glorious clearenesse , where remaines in all one gracious dearenesse . Inherite .

5. Haereditatis Perfectio ; a kingdom . The top of mans desires is a kingdom ; nil nisi Regna placent . Yet if they be earthly kingdoms , they will not satisfie : Alexander is not content with his vniuersall Monarchy . But here is a kingdom will satisfie : you will say , there are many Kings , & but one kingdome ; therfore not roome enough : yes , for the bounds of the least are not narrower then heauen it selfe .

6. Regni Paratio ; Prepared for you : Not merited in your times , but prepared before all times . It had no beginning in respect of Gods intention : it shall haue no end in respect of your possession . Gods decree to giue it vs had no beginning , but shall haue an end : our fruition of it shal haue a beginning , but no end : Gods mercy in both hath neither beginning nor end ; but is from euerlasting to euerlasting . Had the Lord such care to prouide a kingdom for his children before they were ; then sure hee will giue it them at the appointed time . So certaine are they of blessednesse , that it is prepared for them from the foundation of the world . For you : not for all : there is no vniuersall election , God decrees not all to bee saued . Then Christ should haue said thus , Inherit the kingdome ; Paratum omnibus , Datum vobis : prepared for all , and giuen to you : but he saith , Prepared for you , therefore not purposed to all . Seeing there is so good cheare prepared for vs , let vs prepared for vs , let vs prepare our selues for that : like some dainty guest , who knowing there is such delicate fare behinde , keepes his stomacke for it . Let vs disdaine the course diet of this world , that dangers vs to the dropsie of couetice , or the surfets of ryot . We vse to fast on the Eeues , that we may feast on the Holy-dayes : let vs here abstaine from the table of sinne , that wee may heereafter banket in the Kingdome of Heauen .

This is matter of comfort to vs : heere the world condemns the godly : therefore they shall haue a time of absoluing . When that Generall Session comes , k k Luke 21. 28. then looke vp , and lift vp your heads , for your redemption draweth nye . There is no mercy to be had in this world , for the wicked themselues are accusers , witnesses , iudges : but at that day a poore mans case will be heard . Therefore l l Psal. 10. 14. the poore committeth himselfe vnto thee , for thou art the helper of the fatherlesse . Christ will take the cause into his own hand . m m Reu. 6. 10. The soules vnder the Altar cry with a loud voyce ; How long , O Lord , holy and true , dost thou not iudge and auenge our bloud on them that dwell on the earth ! Yes , it is fit euery one should haue a day of hearing . This is theirs , that shall be ours : n n Psal. 58. 10. The righteous shall reioyce when hee seeth the vengeance . Reioyce ? yes , they haue no charity to vs on earth , we must haue no charity to them in hell .

2. The Commendation followes the calling , Mat. 25. 35. For I was hungry , and ye gaue me meate : I was thirsty , and ye gaue mee drinke , &c. Christ witnesseth their faith from the effects : they brought foorth fruits of mercy . Thus it is euident , that not according to the internall habite of faith and charity , but according to the externall acts proceeding from them , is the reward bestowed . Christ before iustified them by their faith , apprehending his merits : now hee iustifies them by testimony ( of that faith ) arising from their workes . The point Christ insists in , is their workes of mercy ; which are sixe , visito , poto , cibo , redimo , tego , colligo fratres . Giuing them meat , drinke , harbour , clothing , visitation in sicknesse , redemption from bondage .

Where obserue , that the maine point Christ will scanne at the last , is the point of mercy . Not how wise , nor how learned , nor how iust , but how mercifull . Ambr. Now if a Scholler standing for preferment , knew directly that one question wherein hee should be opposed ; he would study a full and ready answer to it . We all know that one and maine question wherein Christ will examine vs , what workes of mercy haue we done : if we haue gotten no demonstration of mercy , we are worthily condemned . Now their mercy is commended , partly in respect of the obiect , and partly in respect of the act . For the obiect , it is done to Christ : happy mercy that is done to the Lord Iesus ; it shall neuer passe vnrewarded . o o 2. Chr. 24. 22. Ioash forgot the kindnesse of Iehoiada ; but the King of heauen will remember all the good done vnto him . Sayes that good malefactor ; p p Luk. 23. 42. Lord , remember me when thou commest into thy kingdome . I will not forget thee , answeres Iesus ; To day thou shalt be with me in Paradise . I was hungry , and ye fedme . I , and me , saith Christ .

In regard of the act , the thing they distribute and contribute , is not bare words , but actuall mercies ; food , clothing , &c. This is the effect of a true faith , not a verball , but a reall working faith . A faith , not like that the Psalmist seemes to mention , ( though in another sense ) I belieued , & ideo locutus sum , and therefore I spake : but such as the Apostle speakes of ; I belieued , & ideo operatus sum , and therefore I wrought a faith working by loue . It is easie to mistake Saint Paul , Rom. 14. 22. Hast thou faith ? haue it to thy selfe before God . vnlesse we expound him by S. Iames , Iam. 2. 18. Hast thou faith ? shew thy faith by thy workes . If we will be the children of Abraham , q q Rom. 4. 11. who is the Father of them that belieue : wee must bee so by Sara , who is the mother of r r 1. Pet. 3. 6. them that obey . They that will be trees of righteousnesse in Gods garden , must not bee like the fig-tree in the Gospell , that had onely leaues , no fruit : but like the s s Psal. 1. 3. tree that brings forth her fruit in due season . Or like Aarons rod , that of a dead sticke , hauing life and sappe put into it ; presently bare Almonds ; fruit , no leaues spoken of .

Some giue words enow ; contrary to Moses , who was a man of few words . The Papists will rather loose a penny then a Paternoster : these will giue ten Paternosters before one penny . They giue the words of Nepthali , pleasant words ; but no meate . As if the poore were like Ephraim , t t Hos. 12. 1. fed with the wind . Or as if their word were verbum Domini , the u u Mat. 4. 4. word of God , that men might liue by it . Salomon sayes , Wisedome is good with an inheritance , so good counsell is good with an almes . If a famished man begge bread of thee , and thou onely fallest to instruct his soule , but deniest food to his body : hee may reply , as Hushai said to Absolon of Achitophels counsell . x x 2. Sam. 17. 7. The counsell that Achitophel hath giuen is good , but not at this time . Martial demands of Caius a small piece of siluer ; Quod vel donanti non graue . Caius blamed him for his idle profession of Poetry , counselled him to study the Law , that would enrich him . To him Martial ; Quod peto da mihi tu , non peto consilium . Giue me that I aske thee , I doe not aske thee counsell . Many are like S. Peters fish ; it had money in the mouth , but not a hand to giue it . Or like Diues his dogs ; they can licke a poore man with their tongues , else giue him no reliefe . Diogenes a witty begger would vsually walke in a place where earthen Statues were erected , in honour of some that died for their country . To them he would pray , to them reach out his hand , bow , and beg : being asked the reason , he answered ; Nihil aliud quàm repulsam meditor . I thinke of nothing , but a repulse and deniall . Wee haue many such liuing Statues , meere Idols : that haue mouthes and speake not , eyes and pity not , hands and giue not : the poore are sure of nothing but a repulse .

3. The reply , or question vpon this commendation made by the Saints . Math. 25. 37. Then shall the righteous answere him ; Lord , when saw we thee an hungred , and fedde thee ? or thirstie , and gaue thee drinke ? &c. This is no deniall of that truth Christ hath auouched . But 1. to magnifie Christs mercy , who takes these workes as done to himselfe , which are done for his sake . Let no couetous Churle plead , he wants subiects vpon whom to exercise his mercy ; Pauper vbique iacet : which way can he walke , and not behold one hungry , another thirsty , & c ? 2. To testifie their humilitie , that albeit these things are true , yet they acknowledge no merite in them : they haue not done so much of these as they ought . Besides , they might haue an after-consideration of their sinnes past ; which valued with their good works , they find one to out-weigh a thousand . The Papists ostent their merits on earth , the Saints dare not doe so euen ready for heauen : but y y Reu. 4. 10. cast downe their crownes before the Throne : saying , Thou , O Lord , art onely woorthy to receiue glory and honour . They haue nec boni inopiam , nec in bono superbiam . They are not poore in good workes , nor proud of good workes . They wrote their charity in the dust , therefore did God write it in Marble . They seeme to forget the works of mercie they haue done , therefore are they remembred by Iesus Christ .

4. The answere of Christ , Mat. 25. 40. In as much as yee haue done it to one of the least of these my brethren , ye haue done it vnto me . The miseries of my brethren are my own miseries . a a Heb. 4. 15. Wee haue an high Priest touched with the feeling of our infirmities . That invulnerable and glorified brest , is still touched with the sense of our wounds . Saul , thou persecutest mee : he sayes not mine , but me : me in mine . b b Zach. 2. 8. He that toucheth you , toucheth the apple of mine eye . Surely he will pity the misery of euery one , that is afflicted with the sorowes of all . Quis recusabit pro Christo pati , quando Christus compatitur patienti ? Who would refuse to suffer for Christ , when he is sure that Christ suffers with him ?

Here is excellent direction for our works of mercy : that no sinister end draw them from vs , but syncere loue to Christ . If any fish for the applause of men , his bait shal be his owne hooke , to snare himselfe . Da Christo ; looke on the poore man , and in that member behold the Head , Christ . c c Mat. 10. 42. He that shall giue a cup of cold water to one of these little ones , in the name of a Disciple , he shall in no wise lose his reward . A cup of water is but a small gift , yet done in that Name , and for that cause , it is rewarded , as an excellent worke of mercy . It is the true note of a child of God , to shew mercy to a Christian , because he is a Christian. Naturall men haue their priuate ends , and aduantagious respects , in their beneficences . Such a one shall doe me seruice , flatter my addiction , bring intelligences to mine eare ; I will make him my property : my charity shal bind him to me . Morall men will sometimes giue , euen for pities sake : but the true Christian doth it for Christ his sake , and lookes no further . d d Gala. 6. 10. Dooing good vnto all , especially to them that are of the houshold of faith . Some thinke , that the best worke is to build Temples and Monasteries : but indeed the best worke is to relieue ( not the dead , but ) the liuing Temples of Christs mysticall Body . It was an ancient complaint ; Fulget Ecclesia in parietibus , ●…get in pauperibus . The Church flourisheth in her glorious buildings , but mourneth and pines away in her poore members . Deny not due cost to the dead walls , but first satisfie the liuing bowels ; that Christ may say , Come yee blessed .

I come now to the sentence of Condemnation , Math. 25. 41. Then shall he say to them on the left hand ; Depart from mee yee cursed , into euerlasting fire prepared for the Deuill and his angels . In this forme of damnatory iudgement , are foure points considerable . A Reiection of the wicked , a Reason of that reiection , an Obiection against that reason , a Confutation of that obiection . In the Reiection are many particulars gradually inhancing their iudgement . They are partly Priuatiue , & partly Positiue . Depart from mee yee cursed , there is Poenadam●…i : Into euerlasting fire , there is Poena sensus . As there be two kindes of sinne : Delictum and Peccatum . Delictum est desertio boni , Bern. Peccatum perpetratio mali : the one a forsaking of that is good , the other a committing of that is euill . So there is a like proportion of punishment ; a depriuing of ioy , and a giuing ouer to torment . Heere is

1. A grieuous refusall ; Depart . This seemes nothing to the wicked now , such is their dead securitie . Depart ? Why they are content to be gone . e e Ecclc. 8. 11. Because sentence against an euill worke is not executed speedily , therefore their heart is fully set in them to doe euill . But as when a Prince opening his long locked vp Treasurie , graciously takes some in with him , and saying to other ill-meriting followers , Depart : it will be a disgracefull vexation . So when the glory of heauen , and those vnualuable treasures shall be opened , and dealt about to the faithfull ; what horror will it be to the Reprobates to be cast off with a Depart ? f f Luke 10. 23. Blessed are the eyes that see the things which yee see : saith Christ to his Saints . For Kings haue desired to see them , and were not suffered . If it were such a Blessednes to see Iesus in humility , what is it to see him in glory ? But from this the wicked are bidden , Depart .

2. The losse of Saluation ; From mee : your Sauiour that was wounded for you ; that offered my bloud to you , which was offered for you . And if from mee , then from all that is mine ; my mercy , my glory , my saluation . Consider here , what an excellent thing it is to haue familiarity with Christ on earth , that he may not cast vs off as strangers from heauen . He that would haue Christ know him there , must not be a stranger to Christ here . He must haue some fellowship with GOD : How ? If wee walke in the light , we haue fellowship with God , and with his Sonne Iesus 1. Iohn 1. Christ . To walke in the darke , is to haue fellowship with the Prince of darknesse : to walke in the light , is to haue fellowship with the Father of lights . Will a Reprobate that hath alwaies turned his back vpon Christ , here presse into his company ? Vpon what acquaintance ? Yes , g g Luk. 13. 26. Wee haue eate and drunke in thy presence , and thou hast taught in our streets : as if they should say , We haue fed at thy Communion table , and heard thee preach in our Pulpits . Still this proues no acquaintance : for in the one you did eate Panem Domini , non Panem Dominum ; the bread of Christ , but not Christ with the bread . In the other you haue heard Uerbum Domini , not regarded Dominum verbi . Your eare hath beene open , but your conscience shutte . Therefore , ver. 25. Non noui vos ; as familiar as you presume , yet you are such strangers to me , that I know you not . They neuer willingly came neere Christ but to persecute him ; therefore hee shall then cast them farre enough off for euer .

3. The deserued Malediction ; Yee cursed . Hee is cursed , that being borne in sinne , liues in it , and dyes in it , without seeking recouery . I call this curse merited , because they loue it . h h Psal. 109. 17. As hee loued cursing , so let it come vnto him . Hath he loued it ? Let him take his loue . As hee clothed himselfe with cursing as with a garment : so let it come into his bowels like water , and like oyle into his bones . ver. 18. It was his outside , let it be his linings : it was his outward stuffe , let it be his inward stuffing . Euery one that hath not first a pardon by Christ , must heare this curse pronounced against him from Christ . O then suffer not thine eyes to sleep , till Christ hath sealed thee a Quetus est . Giue no peace to thy selfe , till thou haue peace with GOD. Quamdiù imp●…nitentia manet , maledictio imminet . So long as vnrepentance abides in vs , Cursednesse hangs ouer vs . He that wilfully goes on in knowne wickednesse , hazards himselfe to ineuitable cursednesse . Goe ye cursed .

4. The horrour of the paines ; Into euerlasting fire . Fire ; of all elements the most violent , therefore fittest to describe those pangs . i i Esay 30. 33. The pile thereof is ●…ire and much wood : the breath of the Lord , like a riuer of bri●…stone , doth kindle it . Euerlasting ; the torments thereof are euer frying , neuer dying . k k Mark . 9. 44. Where the worme dieth not , and the fire is not quenched . Aug. Vermis corrodet conscientiam , ignis comburet carnem ; quia & corde & corpore deliquerunt . The fire shall torture their flesh , the worme their spirit : because both in flesh and spirit they haue sinned . The reprobates shall be packed and crowded together , like ●…rickes in a fiery furnace , hauing not so much as a chinke where any winde may enter in to coole them .

5. The preordinance of their torments ; Prepared for the Deuill and his Angels : ordained before-hand . Origen held that the Deuill and his angels should one day be released from their tortures : and that these words of Christ were spoken Minaciter , potiùs quàm veraciter ; rather by way of threatning , then true meaning . But Augustine answers , that the Scripture hath confuted him plenissime ac planissimè . For the fire prepared for Satan is not temporarie , but euerlasting : where though flouds of teares bee continually raining vpon it , yet can it not bee put out .

Prepared : to the terror of wicked men , that couenant with hell : alas they are deceiued , it was made for some purpose . That fire was prepared for some , and some haue prepared themselues for it . Burning in lusts , in malice , in reuenge ; vntill themselues , their lusts , malice and reuenge , and all burne in hell . The Deuill was crafty , yet he could not scape hell : be as wily as you can , yet beware hell . It is not policy , but piety , that must escape this fire . Now as this brings to the wicked much terror , so it helpes to preserue the godly against error . And this was one principall cause of the penning this sentence . The wise master of the family will chide his seruants , vea and vpon desert correct them , in the presence of his child , that he may learne by it to stand in awe of his Father . So deales God ; Minatur quod faciet improbis , ne faciat quod minatur sanctis . He threatens the wicked what he will doe to their sinnes , that the godly may auoid what hee threatens for sinnes . Omnis minatio amica monitio : euery threatning is a faire warning . The Lord giue vs mutare sententiam nostram , vt ipse mutet sententiam suam ; to change our minde , that God may change his menace . Let vs now come humbly to him in repentance , that we may neuer depart from him into vengeance . The other circumstances I will but touch .

2. The reason of this reiection , Mat. 25. 42. For I was hungry , and ye gaue mee no no meate : I was thirsty , and yee gaue me no drinke . They are not iudged Ex malis commissis , sedex bonis omissis ; not by the euill deedes they haue done , but by the good things they haue not done . Christ saies not , Yee tooke away my meat when I was hungry : but you gaue me not your meate . You did not strip mee of the clothes I had , but you gaue me no clothes when I had not . l l Mat. 3. 10. The axe cuts vp the tree which brought not forth good fruit ; though it bee not accused for bringing foorth bad fruit . Innocency is good , but not enough : we see that not to haue relieued , is an vnanswerable inditement at that day . How heauy will this sentence fall vpon many among vs ! What heapes haue many in this City ; perhaps some got without a tenter'd conscience , yeeld it no worse : yet would to God it were so well : for it is hard Bonum cito ●…uadere diuitem ; for an honest man to become rich on the sodaine . They haue it , and now may they not keepe it ? is it not their owne ? But O it is fearefull , when for this keeping they shall be condemned . It is not a groat weekely , or monethly to the poore , and a small pension to the much-robbed Church , that can discharge you : but you must giue proportionably . Pleade what you can to the poore , Christ will not be so answered . Who can force me to giue ? none : but because thou wilt not giue vnforced , thou shalt iustly be condemned .

3. The obiection against this reason , Math. 25. 44. Lord , when saw wee thee an hungred , or athi●…st , &c. and did not minister vnto thee ? They haue a kinde of impudence still adhering to their foreheads : they would seeme to iustifie themselues , though they bee deseruedly punished . When did we see thee ? Often . When this poore widow hath departed without thy mercy , that orphan without thy helpe , that blinde or lame without thy almes . When ? when not ? euery occasion shall be a bill of enditement against thee . Who will wonder to see a Romish Pharise sooth and flatter himselfe on earth , when hee is not ashamed to doe it in iudgement ●…efore the Lord Iesus Christ ? Sed nulla defensio absoluet reum , nulla infensio dissoluet iudicium . Plead they whether subtilly , or angrily , as if some wrong were done them ; it is Equity it selfe that doth sentence them .

4. The confutation of their obiection . Math. 25. 45. Insomuch as ye did it not to one of the least of these , ye did it not to me . This one distinction takes away all their arguments : here is a full answer to their Quando : a declaration of their death-deseruing wickednesse : that would haue no pitty on the Lord Iesus . m m Iam. 2. 13. Iudgement mercilesse shall be giuen to them that shew no mercy : you know this . Diues was denied a drop , because he would not giue a crumme : you know this : Hee that stoppeth his eare at the cry of the poore , shall cry himselfe and not be heard . Did not I tell you Prou. 21. 13. thus ? The poore you had euer , this mercy you shewed neuer : therefore Goe ye cursed .

5. Lastly the Retribution : this is set downe in briefe ; but the matter it containes , is long and euerlasting . n n Iohn 5. 29. All shall come forth ; they that haue done good , to the resurrection of life ; they that haue done euil , to the resurrection of condemnation . o o Mat. 25. 46. These shall goe away into euerlasting punishment : but the righteous into life eternall . An estate soone versed : neuer to bee reuersed . The voice of Christ shall speake it ; and the power of Christ shall effect it . No Angell shall speake against it , no deuill shall withstand it .

How should this teach Saint Pauls vse ; who considering that there shall be a resurrectian of the dead , both of the iust and vniust ; resolued with himselfe p p Acts 24. 16. to haue alwaies a good conscience void of offence toward God , and toward man . Let it instruct vs al to watch for this day ; a decaied charge , then which nothing was more current in the mouth of Christ . Let mee conclude with that sigh from his soule ; Could ye not watch with me one houre ? It will not bee long ere the glasse be runne , the houre out ; Iudas is at hand , iudgement is not farre off : then may you sleepe and take your rest . This day is neerer you now , then when you first entred the Church . Twice haue the blasted eares eat vp the full corne : twice haue the leane kine deuoured the fatte : Pharaohs dreame is doubled for the certainty and expedition . a a Heb. 10. 37. Yet a little while , and he that shall come , will come and will not tarry . If wee shall haue comfort in this day when it is come , wee must long for it before it doe come . What comfort shall the Vsurer haue ? hee desires not this day : for then the b b Reu. 10. 6. Angell sweares there shall bee no more time ; and his profession is to sell time . He sels it deare , very costly to anothers purse , but most costly to his owne soule . Such as bribe for Offices , farme Monopolies , contract an vsurious rent for life ; doe they desire it ? c c Amos 5. 18. Woe vnto you that desire the day of the Lord : to what end is it for you ? the day of the Lord is darkenesse , and not light . The soule groaning vnder sinne desires it . d d Rom. 7. 24. Who shall deliuer me from the body of this death ? The suffering soule may desire it . Come Lord Iesus . The faithfull Spouse wedded to Christ desires this comming of her Husband : she is now espoused , that is the plenary consummation of the marriage . e e Reu. 19. 7. Let vs be glad and reioyce , and giue honour to him : for the marriage of the Lambe is come , and the Bride hath made her selfe ready . Blessed are they that bee called to this marriage supper .

To the vngodly it will be a fearefull day . Ignis vbique ferox ruptis regnabit habenis : there shall follow an vniuersall dissolution . Downewards goe Satan , his angels , and reprobates ; howling , and shriking , & gnashing of teeth : the effect of a most impatient fury : to be bound hand and foote with euerlasting chaines of darkenesse . Where fire shall torture , yet giue no light : wormes gnaw the heart , yet neuer gnaw in sunder the strings : eternall paines punire , non finire corpora . Small sorrowes grow great with continuance : but O misery of miseries , to haue torments vniuersall , and withall eternall : not to be endured , yet not to be ended . Vpwards goes Christ , the blessed Angels and Saints , singing with melodie as neuer mortall eare heard . The onely song which that Quire sung audible to man , was that which the Shepheards heard : f f Luk. 2. 14. Glory to God in the highest , and on earth peace , good will towards men . Yet Christ was then comming to suffer : what may we thinke are those Halleluiahs euerlastingly chanted in the Courts of Heauen ! we know not , yet we may know one speciall note , which an vniuersall Quire of all nations , kinred , and tongues ; Angels , Elders , All shall sing ; g g Reu. 7. 12. Blessing , and glory , and wisedome , and thankesgiuing , and honour , and power , and might bee vnto our God for euer and euer . Amen .

To the spirits of iust men made perfect . The Citizens of he●…uen are of two sorts ; by Creation or Adoption . Created and naturall Citizens are the Angels , Adopted are Men. Of these be two kindes , some Assumed , and others Assigned . The Assigned , such as are decreed in their times to be Citizens ; said before to bee written in heauen . The Assumed , such as are already possessed of it , here Spirits of iust men made perfect . But how then is the Apostles meaning cleared ? How are the militant on earth said to be come vnto these iust spirits in heauen ? Yes , wee haue a Communion with them , participating in Spe , what they possesse in Re. h h 〈◊〉 . 2. 19. Now we are no more strangers and forreiners , but fellow-Citizens with the Saints , and of the houshold of GOD. Onely our apprentiship of the flesh is not yet out ; but they haue their freedome . But as wee haue all an vnion with Christ , so a Communion with Christians : the combatant on earth , with the triumphant in heauen .

Spirits : this word hath diuerse acceptions . It is taken 1. Pro animo , for the Mind . Luke 10. 21. Iesus reioyced in spirit . 1. Chron. 5. 26. God stirred vp the spirit of the King of Assyria . 2. Pro sede rationis , et 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1. Cor. 2. 11. What man knowes the things of man , saue the spirit of man which is within him ? 3. Pro Affectuvel Afflatu , for the motion of the mind , whether good or bad . Luke 9. 55. Ye know not what maner spirit ye are of . So there is called the spirit of lust , the spirit of pride , &c. 4. Pro donis spiritus sancti , for the gifts of Gods Spirit . Act. 8. 15. Peter and Iohn prayed for the disciples at Samaria , that they might receiue the holy Spirit ; meaning the graces of the holy Spirit . Gala. 3. 2. Receiued yee the Spirit by the works of the Law , or by the hearing of faith ? 5. Pro efficacia Euangelij , for the effectuall working of the Gospel ; and so it is opposed to the letter . 2. Cor. 3. 6. The letter killeth , but the Spirit giueth life . 6. Pro spiritualibus exercitijs ; for spirituall exercises . Gala. 6. 8. He that soweth to the spirit , shall of the spirit reape euerlasting life . Iohn 4. 23. True worshippers shall worship the Father in spirit & truth . 7. Pro regenerata parte : for the regenerate part of a Christian , and so it is opposed to the flesh . Gala. 5. 17. The flesh lusteth against the spirit , and the spirit lusteth against the flesh . 8. Lastly , Pro anima immortal●… , for the immortall soule . Eccl. 12. 7. Dust shall returne to the earth as it was , and the spirit shall returne to God who gaue it . This spirit did Steuen commend into the hands of Christ . Act. 7. 59. And Christ into the hands of his Father . Math. 27. 50. yielding vp the spirit . Thus it is taken here .

Spirits , he doth not say bodies : they lie in the dust vnder the hope of a better resurrection . Spirits : Wee find here what becomes of good mens soules when they forsake their bodies : they are in the heauenly Citie . There are many idle opinions , what becomes of mans soule in death . Some haue thought , that the soules then , though they die not , yet are still kept within the body ( as it were asleepe ) vntill the last day . But the Scripture speakes expresly the contrary : for Diues his soule was in hell , and Lazarus his soule in Abrahams bosome . k k Reu. 6. 9. I saw vnder the Altar the soules of them that were slaine for the Word of God . Some haue imagined a transmigration of soules forsaken of their owne bodies , into other bodies . Herod seemes to be of this opinion : when newes was brought him concerning the fame of Iesus , he said to his seruants ; l l Mat. 14. 2. This is Iohn the Baptist , he is risen from the dead . He thought that the soule of Iohn was put into the body of Iesus . It is alleaged , that Nebuchadnezzar liuing and feeding with beasts , vntill seuen times were passed ouer him ; had lost his owne soule , and the soule of a beast was entered in the roome . But this is a friuolous conceit : indeed God had bereft him of common reason , yet he had still the soule of a man . Doe not many among vs , that haue the soules of men , liue like debauched beasts ? The lustfull like a goate , the couetous like a wolfe , the drunkard like a hogge , the Politician like a foxe , the rayler like a barking curre . Others think , that the soule neither dieth nor sleepeth , nor passeth out of one body into another , but wandreth vp and downe here on earth among men : and often appeareth to this man , often to that : whence came that fabulous opinion that dead men walke . For this purpose they alleage the Witch of Endor , who made Samuel appeare to Saul , and answere him . But the truth is , that was not Samuel indeed , but an apparition , the meere counterset of him . For not all the Witches in the world , nor all the Diuels in hell can disquiet the soules of the faithfull : for they are in Gods keeping . Dying , their soules are immediatly translated to blessednesse : there are the spirits of iust men made perfect : and there to abide , vntill the generall Resurrection shall restore them to their owne bodies . For the soules of the Reprobates , departing in their sinnes , they goe directly to hell , and are kept there as in a sure prison .

Let this instruct all such as haue a Christian hope , to let their soules depart with comfort . Emittuntur , non amittuntur : death doth not lose them , but loosen them , & set them free from the bondage of corruption . Howle and lament if thou thinke thy soule perisheth . There are some that feare not so much to die , as to be dead : they know the pang is bitter , but it is short : it is the comfortlesse estate of the dead that is their dread . They could well resolue for the act of their passage , if they were sure to liue afterwards . Animula vagula blandula , Whither goest thou , said that Heathen Emperour on his death-bed ? lamenting the doubtful condition of his soule after the parture . Very not beeing is abhorred of nature ; if death had nothing else to make it feareful . It is wofull to lie rotting in the silent graue , neither seeing , nor seene . Heere the Christian lifts vp his head of comfort ; Lord , into thy hands I commend my spirit . I lose it not , because thou hast it : thou wilt keepe it in peace , and g●…ue it mee backe againe in eternall ioy .

Of iust men . Iustice is ascribed to a Christian two waies : There is 1. Passiua iustitia , a passiue iustice , Christs righteousnesse imputed to him : and heereby hee stands perfectly iust before God . This the Apostle calls m m Rom. 3. 22 The righteousnesse of GOD , which is by faith of Iesus Christ vnto all . n n 1. Cor. 1. 30. Christ is made vnto vs righteousnesse . This iustice is attained by faith ; o o Heb. 11. 7. Noah became heire of the righteousnesse which is by faith . o o Rom. 4. 3. Abraham belieued GOD , and it was counted vnto him for righteousnesse . Without this no spirit shall appeare iust before God in heauen . Our owne righteousnesse is a couering too short to hide our nakednesse : Christs garment is a long robe , that couers all .

2. Actiua iustitia , actiue righteousnesse , an effect of the former : which is indeed a testimonie that wee are iustified by Christ . p p 1. Iohn 3. 7. Let no man deceiue you : hee that doth righteousnesse , is righteous . Therefore saith Iames , q q Iam. 2. 24. A man is iustified by his works : if his meaning had beene that our owne works simply acquit vs before GOD ; it could neuer be reconciled to that of his master ; when wee haue done all we can , we must call our selues vnprofitable seruants . Nor to that of his fellow ; r r Rom. 7. 23. I see a law in my members , warring against the law of my minde : nor to that of himselfe ; s s Iam. 3. 2. In many things wee sinne all . Now this iustice effectiue from God , actiue in vs , is taken two waies ; Latè and Strictè .

In a larger sense it is taken for all Pietie , and so iustice and holinesse are all one . Properly taken , Iustification is imputed , Sanctification inherent : but vnderstanding our iustnesse an effect of Christs iustice imputed to vs , so Iustus and Sanctus are conuertible termes . They are Iust spirits , that is , they are Saints . Now if we desire to come ad Sanctos , to the Saints : wee must liue sanctè , a holy life . God by telling vs who are in heauen , teacheth vs who shall come to heauen ; none but Saints . They are set before vs as examples : Vt eorum sequamur gratiam , et consequamur gloriam : that steering their course , wee might come to their Hauen . The Scripture teacheth vs Quid agendum , what is to be done : the Saints Quo modo , how it is to be done . Uita sanctorum , interpretatio scripturarum . The liues of holy men is a kind of Commentary or interpretation of the holy writ . Let vs as we doe by good copies , not onely lay them before vs , and looke on them , but write after them . For it is not sufficient Legere , sed degere vitam sanctorum : not to read , but to lead the liues of Saints . Papists in this goe too farre , as euil men come too short . Good men imitate the Saints , but doe not worship them : Papists worship the Saints , but doe not imitate them : lewd men doe neither . Perhaps they will imitate their infirmities : as if onely for that they liked them , for which onely God misliked them . The Saints are to bee held as Patternes , not as Patrones of our life . But the Papists praise not God in his Saints , nor the Saints for God , but as God . Onely let vs reuerently walke in their grace , that we may ioyfully come to their place .

In a stricter sense it is taken for that morall vertue , which giues to euery man his owne . This vertue hath beene highly commended in the heathen : but one saith truly , Iustitia ethnic orum miranda potius , quàm laudanda : their Iustice deserued more admiration , then commendation : they wanted him that should make them iust . They so affected this iustice , that they tooke Sirnames from it ; Aristides was called Iustus : Scipio , Iustus : Fabius , Iustus . Their iustice was no vertue , but a shadow of vertue . They neyther knew the Lord Deum virtutis , nec Christum virtutem Dei ; the God of vertue , nor Christ the vertue of God . Onely Iesus is Iustus . t t 1. Pet. 3. 18. Christ suffered for sinnes , the iust for the vniust . u u Acts 3. 14. Ye denyed the Holy one , and the Iust. There was another x x Col. 4. 11. Iesus called Iustus , a helper of the Apostles : but Christ is Dominus Iustitia nostra ; y y Ier. 33. 16. The Lord our Righteousnesse . By him we are onely made iust : z z Esa. 45. 25. In the Lord shall all the seed of Israel be iustified , and glory .

Being thus iustified , let vs be iust : not doing that to others , which we would not haue others do to vs : and doing that to others which wee desire to bee done to our selues . Some are iust in small matters : so the Pharises a a Mat. 23. 23. pay tithe of mint , & annise , and cummine ; but omit waightier things . This is Pharisaica Iustitia , a Puritane righteousnesse : not to endure an houres recreation on the Sunday , yet to robbe the Church by vsurpations , to exact interests and forfets ; these be nothing . So the mony might not be put into the Treasury , that might hire Iudas to betray his master . The tenne brethren were so iust , as to returne the mony in their sackes ; yet stucke not to sell their brother Ioseph .

Some are iust in great things , not in small . As the other straine at a gnat , and swallow a camell : so these are like the nette , that takes the great fishes , and le ts goe th●… little frie. Wantonnesse is no fault with them , if it extend not to adultery . They sticke not to sweare , so long as they sweare not to a lie . Maliciously to hate , or peeuishly to quarrell , is triuiall ; if they proceede not to blowes and bloud . So long as they are not drunke , swallow downe wine , and spare not . De minimis non curat Lex ; the Law takes no notice of small faults . But indeed Eadem ratio rotunditatis , there is the same respect of roundnesse in a penny , that is in a platter ; though not of largenes . To steal the bridle , as to steale the horse , is Tam , though not Tantum : such a sin , though not so great a sinne . Thou sayest minimum est , minimum est ; it is little , it is little . Sed in minimo fidelem esse magnum est : to bee faithfull in a little is a great vertue . b b Mat. 5. 19. Whosoeuer shall breake one of these least commandements , hee shall be called least in the kingdome of heauen . Erit minimus , that is Nullus : he shall be least in heauen , that is , he shall not be there at all . But well done good seruant : c c Luk. 19. 17. Because thou hast beene faithfull in a very little , haue thou authority ouer tenne Cities . Benè vtere paruo , fruere magno : the iust dispensation of a little , shall bring thee to be intrusted with much . Whether great or small wee must be iust , if we looke euer to raigne with these iust spirits . Ad societatem iustorum non admittuntur nisi iusti .

I wonder what place the defrauder expects ; that wraps vp his conscience in a bundle of stuffes , and sweares it away . The buyer thinkes he is iust , and hee is iust cousoned , no more . The Vsurer would storme and stare , as if had seene a spirit , if hee were taxed for vniust . Presently he consults ( his Scriptures ) his bonds , and ( his Priest ) his Scriuener : and there the one sweares , the other shewes in blacke and white , that he takes but ten in the hundred . Is he then vniust ? Yes , d d Ezek. 22. 16 Thou hast taken vsury and increase , and hast greedily gained of thy neighbours by extortion . Hee takes hire for that should be freely lent : is not this vniust ? Besides , the people curse it , and they curse not but for iniustice . e e Ier. 15. 10. I haue neyther lent on vsurie , nor men haue lent me on vsury , yet euery one doth curse me . Insinuating , that if a man lend vpon vsury , it is no wonder if the people curse him . Where must the Lay-Parson sit , that fattes himselfe with the Tyth-graine , & will not giue the poore Minister the straw ? Is this iust ? He takes the tenth of his neighbours profits , and neuer so much as reades him an Homelie for it : is this iust ? Hee layes sactilegious hands on Gods sanctified things , and neuer askes him leaue : is this iust ? Where shall the Engrosser appeare , that hoords vp commodities bought with ready mony , and when he vents them , makes the poore pay treble vsury for it : is this iust ? What shall become of that vnspeakeably rich Transporter , who carries out men and money , to the impouerishing of the Land , and brings home gawdes and puppets , fitte for no bodies vse but prides ? Surely , as heauen is for Iust spirits , so there is some other place for the vniust . f f 1. Cor. 6. 9. Know ye not that the vniust shall not inherite the kingdome of God ? If not Gods kingdome , then the kingdome of darkenes ; downewards , hell . I do not say , that euery vniust deed throwes a soule thither : Iniustum esse damnat , non iniustè semel agere ; to be vniust is damnable , not one thing vniustly done : the habite , not the act . But for others ; Qui iniustè dominantur , i●…stè damnantur . They haue vniustly liued , but they shall bee iustly condemned .

Made perfect . This is a passiue quality ; non qui se perficiunt , sed qui perficiuntur : not such as haue made themselues perfect , but are made perfect . The other property is actiuely expressed ; Iust , it is not said Iustified : not that they made themselues iust , but that Christs righteousnesse hath iustified them ; so both they are , and are reputed iust . But here passiuely , Perfected : which plainely shewes that all is from God : for omne maius includit minus . If onely Christ make them perfect ; then only Christ doth make them ●…ust . For it is nothing so difficult for a iust man to become perfect , as for an euill man to become iust . As it is easier for a man healed and directed the way , to come to the goale ; then for him that lies lame in darknesse . Qui dedit ingressum , must also dare progressum : conficere & perficere ; to make and to make vp , to doe and to perfect , are both the workes of God . Wee could neuer be iust , vnlesse Christ iustifie vs : neuer come to perfection , vnlesse he perfect vs . He that begun this good work , must also finish it .

Made perfect . In heauen are none but the perfect . Talis sedes expectat talem sessorem : such a house requires such an inhabitant . On earth there is a kind of Perfection : all the faithfull are perfectly iustified , but not perfectly sanctified . The reprobates are perfectè imperfecti : the godly imperfectè perfecti : those perfectly imperfect , these imperfectly perfect . They are so perfect that they are acquitted in Christ , and there remaines no iudgement for them , but onely a declaration of their pardon . Iustification admits no latitude , in it nec magis nec minus , for none can be more then iust . But the perfection of sanctity is wrought by degrees : non plenam induimus perfectionem , donec totam exuimus infectionem : all the staines of our infection must first be cleansed , and quite washed away ; before this full perfection be giuen vs . Christs bloud doth now wholly take from vs the guiltinesse of sin , not wholly the pollution of sinne : that blessednesse is reserued only for heauen .

Let vs therefore be perficientes , going and growing vp , that at last we may be Perfecti , made perfecti . This is not wrought on a sodain ; a child doth not presently become a man . Euen the Lord Iesus had his time of growing , and can any member grow faster then the Head ? Indeed the malefactor on the crosse shot vp in an houre ; but this was miraculous , and God seldome workes by such miracles . God neyther sends Angels from heauen , nor the dead from hell , to giue warning to men vpon earth . g g Luk. 16. 31. If they heare not Moses and the Prophets , neyther will they bee perswaded though one rose from the dead . But repentance hath the promise of a Qandocunque ; whensoeuer a sinner repents , &c. I will not limit Gods infinite mercy ; but onely aduise thy sicke soule , who after a desperate and inueterate wound lookest for a suddaine cure by repentance : it is better to make this thy dyet , then thy physicke . Repent euery day , that thou maist haue remission one day . Melior medicus qui excludit morbos , quàm qui curat . He is a better Physician that keeps diseases off vs , then he that cures them beeing on vs . Preuention is so much better then healing , because it saues the labour of being sicke . Thou allowest not a Surgion vnnecessarily to breake thy head , to try his skill , and the vertue of his plaister . Sprindges were better taken away quae non prosunt , because they doe no good : then the setting of watchmen by them to warn trauellers , ne noceant ; that they be not hurt by them . Take away thy lusts quite , this is the way to be sure : for repentance may be like Baal , so fast asleepe that all thy cryes are not able to waken her .

To conclude , hee that will weare a crowne in heauen , must be all his life on earth preparing the gold to make it . Not that thy owne vertues crowne thee , but that GOD without thy vertues will neuer crowne thee . The robe of glory that is worne there , must be spun and wouen heere : spun out of the side of Christ by faith , and embroydered with our good workes . That eternall light ariseth from this internall life . h h 1. Tim. 6. 19. Lay vp in store for your selues a good foundation against the time to come , that you may lay hold on eternall life . The ground worke of saluation is made here : that high Tower of glory that is built for thee in heauen , hath the foundation of it laid vpon earth .

How should a man be Perfectus , that was neuer factus , well begun ? I wonder what perfection a wine-bibber lookes for ; sure to be a perfect drunkard . What perfection expects the luxurious prodigall : sure to bee a perfect begger . What perfection hopes the couetous Churle ; that allowes himselfe a race of fourescore yeares ; and sets God at the latter end of it : and he hath that place too with this condition , that hee trouble not his minde about it till the last day comes . Surely to liue vnblessed , and to die vnpittied : but that some now blesse God hee 's gone ; and other say , it 's pitty he died no sooner . All his proiections haue aimed at this perfection , to make himselfe a perfect slaue . What perfection dreames the Iesuite to himselfe , but to become a perfect traitor ? What perfection is likely to the incontinent adulterer , but to bee a perfect Lazar. What the malicious , but a perfect villaine : what the proud , but a perfect foole : what the blasphemer , but a perfect Deuill ?

They say , earely holinesse proues ripe corruption : but I am sure , habituated prophanesse proues ranke damnation . Alas , how should they make an end , that neuer begin ? This man began to build , saith Christ , but could not make an end : how should they finish that neuer began ? you that spend your dayes in a lazie forgetfulnesse of religion , examine your owne consciences : do you euer think to be perfect ? Are you content still to be abortiue , and shall you be perfected in the womb of the graue ? God hath giuen you time and meanes : he did not say , Sumite & consumite : take it , and spend it at your pleasure . O begin , that you may continue and end : heare to learne , learne to doe , doe to continue , continue to be perfect . Begin betimes , lest Gods end come before your beginning . Enter into the way of Piety , and follow it : striuing with all your powers to grow vp i i Eph. 4. 13. to a perfect man , vnto the measure of the stature of the fulnesse of Christ .

And to Iesus the Mediator of the new Couenant , and to the bloud of sprinkling , that speaketh better things then that of Abel . We haue considered the glory of the Citie , the felicity of the Citizens ; we are lastly come to the Mediator , who brings both these together , and without whom they had beene euerlastingly asunder . We are all by nature belonging not to Mount Sion , but to the valley of Hinnon : not to the celestiall Ierusalem , but to the infernall Babylon : not to the society of glorious Angels , but of afflicting Deuils : not to the Church of the first borne , but to the assembly of abortiue reprobates : wee had no reference to God as a kinde Father , but as a seuere Iudge : not to iust spirits made perfect from sinne , but to lost spirits made perfect in sinne . Thus were wee by nature , but Iesus hath brought vs to Mount Sion , &c. How blessed a thing will it be to come vnto this Iesus ! It was Saint Augustines speciall wish , to haue seene Christ in the flesh . If there were such confort in seeing Christ humbled , if such admiration in seeing him transfigured , what ioy is it to behold him in heauen glorified ! How glorious a matter do some thinke it to stand in the Court of an earthly Prince , to receiue a gracious looke , to heare a royall word , or to bee commanded some honourable seruice ! what is it then to stand in the Court of heauen , to haue the King of Kings speake peaceably to vs , to behold our Lord Iesus crowned with that immortall Diadem , to sing his prayses as free from flattery , as from inconstancy , and to liue in that Paradise for euer ! Vbicunque fueris Domine Iesu : wheresoeuer thou art O blessed Sauiour , giue vs no more happinesse then to be with thee . If thou be in the earth , wee will trauell day and night to come to thee ; if on the sea , with Peter we will swimme to thee : if on the Crosse , we will stand weeping by thee : if riding in triumph , we will sing Hosanna to thee : if transfigured on Tabor , we will bee rauished with thee : but if sitting in thy heauenly Throne , how blessed euen to looke vpon thee ! It is his k k Iohn 17. 24. will , that we should be with him where he is , and behold his glory . Wee are now come to him by a coniunction mysticall , wee shall then haue a vicinity locall , and eternall .

The Mediator , not a Mediator , but The , That Mediator , that onely one . l l 1. Tim. 2. 5. For there is one God , and one Mediator betweene God and men , the man Christ Iesus . God was angry , man was guiltie , Christ is the Mediator betwixt them : who being God , could satisfie God , and beeing man , could suffer for man . We are lost , and desire something to recouer vs : what shall that be ? Mercy ? No , God is iust : he that hath offended must be punished . Shall it be Iustice ? No , we haue need of mercy : that he who hath offended might be spared . Here , to be so merciful as not to wrong his iustice , to be so iust as not to forget his mercy ; there must be a Mediator . This must not be the world , that was Gods owne before , he made it : not Angels , for they are engaged for their owne creation ; and being finite , cannot satisfie an infinite Maiestie by infinite punishment for infinite sinnes .

Gods Sonne must doe it : now if hee come to satisfie for pride , he must put on humilitie : if for rebellion , he must put on obedience : if for stubbornnesse , he must put on patience : he must serue if he will deserue : this God alone cannot doe : if to die , he must be mortall , this onely God cannot be . Therefore this Mediator is made man , to be himselfe bound ; as he is GOD to free others that are bound . Man to become weake , God to vanquish . Man to die , God to triumph ouer death . This is that sacred Ladder , whose top in heauen reaching to the bosome of God , expresseth his Diuinitie : & his foote on earth close to Iacobs loynes , witnesseth his Humanitie . We are bankrout debters , God is a sure Creditor , Christ sets all on his score . We are ignorant Clients , God is a skilfull Iudge , Christ is our Aduocate to plead our cause for vs . God is a iust Master , we are vnfaithfull , vnfruitfull , vnprofitable seruants , this Mediator takes vp the matter betweene vs .

Of the new Couenant . For Moses may seeme to be a Mediator of the Old Couenant . m m Deut. 5. 5. I stood between the Lord and you at that time , to shew you the Word of the Lord . This Mediatorship of the New couenant is a high office , competible to none but the Lord Iesus . Who should appeare betweene a iust God , and sinfull men ; but he that is mortall with men , and iust with God ? It is a Couenant , for there is something agreed on both sides : we couenant to belieue , and God to forgiue . A New couenant ; there was cold comfort for vs in the old . A man reading , Fac hoc et vines , Doe this and thou shalt liue : thinks of it as if he were bidden to catch a starre from the firmament , & take it for his labour . But in the New , Crede et vine ; belieue & liue for euer . The condition on mans part is belieuing , the couenant on Gods part is Sauing . Now , though it be true , that it is as easie for man of himselfe to fulfill the Law , as it is to belieue the Gospel , yet the New couenant , Dat credere , giues a man power to belieue : for faith is the faire gift of God . Praecipit non adiuvat Lex , offert et affert Euangelium . The Law giues commandement , but not amendment : the Gospel brings saluation to our hearts , & our hearts to saluation . As it chargeth vs , so it aydeth vs . As this Mediator giues Fidem quam credimus , the faith which we belieue , mercy and remission : so also Fidem qua credimus , the faith whereby we belieue , grace to apprehend this mercy . n n Heb. 8. 6. Christ hath obtained a more excellent ministery , by how much also he is the Mediator of a better Couenant , which was established vpon better promises .

Briefely here consider the excellencie of this New and Euangelicall Couenant , aboue the Old and Legall . In the beginning God made man righteous : for he created him o o Gene. 1. 27. in his owne Image , which the Apostle saies p p Ephe. 4. 24. consisted in righteousnesse and the holinesse of truth . But man soone defaced this goodly and godly picture . q q Eccl. 7. 29. This I haue found , that God made man righteous , but he sought out many inuentions ; waves to make himselfe wicked and wretched . Hence it followed that our restitution was a greater work then our constitution . The house was with more ease built vp new , then repaired being old and ruinous . That was done per verbum enuntiatum , this per verbum annuntiatum . There he spake the word , and all things were created : here the r r Iohn 1. 14. Word was made flesh : Fecit mira , tulit dira : passus dura verba , duriora verbera . There it was done by saying , Dic verbum tantùm : here by doing , yea by dying : suffering grieuous words , more grieuous wounds : Factus in terris , fractus in terris . There all begun in Adam , who was Terrae filius , a sonne of the earth : here all in Christ , who is Coeli Dominus , the Lord of Heauen . Spirituall life is better then naturall , firmer , surer . There man had onely a power to stand , but with it a power to fall , according to his owne pleasure : heere he hath a certaintie of inseparable coniunction to Christ . He so stands as neuer to fall , so liues as neuer to die , so is loued as neuer to bee hated . There Adam and Eue were married to propagate filios carnis , children of the flesh : heere Christ is married to his Church , to beget filios spirituales , children in the Spirit : and that with a bond neuer to be diuorced . Thus at first God commanded that to exist , which was not before : now he makes one contrary to be changed into another : flesh into spirit , darknesse into light , corruption into holinesse : greater miracles , then changing stones into bread ; Dignus vindice nodus , a knot worthy the finger of God to vntie . Here is the wonderfull worke of the New Couenant : we were made Ex spirituoris , redeemed ex sanguine cordis : created by the breath of Gods mouth , but saued by the bloud of his heart . Therefore not sixe Cherubims as in the vision of Esay , nor foure and twenty Elders , as in the Reuelation of Iohn ; but a royall Armie of heauenly souldiers were heard praysing GOD at the birth of Iesus Christ .

In summe , there is but one Mediator of the New Couenant : neither Saint nor Angel hath any part in this dignity . Melancth. Idem est multos Deos fingere , ac sanctos mortuos inuocare : to worship old Saints , is to make new Gods . He that shall pray to dead men , dishonours the liuing Mediator . Saint Paul saith expresly , s s 1. Tim. 2. 5. There is one God , and one Mediator betweene God and men , the man Christ Iesus . Whence it is manifest , that it is the same blasphemous presumption to make moe Mediators then one , that to make moe Gods then one . Heere the Romanists distinguish ; Christ is the sole Mediator of Redemption , not of Intercession . Opus est mediatore ad mediatore Christum . Wee must haue a Mediator of intercession to this Mediator of redemption . A blind answere : for Paul directly there speakes of prayers and Intercession . ver. 1. &c. But say they , Our prayers are to be made to God alone , tanquam per cum implenda ; because our desires are fulfilled onely by him : but vnto the Saints , tanquam per eos impetranda ; because they are obtained by them . As if Christ were so busie that hee could not tend to heare vs : or so stately , that hee would not bend to heare vs : or so vniust , as to deny his owne Venite , and not to performe his promise ; t t Mat. 11. 28. Come vnto me all that labour .

We oppose against them that comfortable saying of S. Iohn . u u 1. Ioh. 2. 1. If any man sinne , we haue an Aduocate with the Father , Iesus Christ , the righteous . They answere , Indeed Christ is our chiefe Aduocate , Saints and Angels secondary or subordinate Aduocates . But the word Aduocate is borrowed of the Lawyers , & signifies him only that doth plead the iustice of his clients cause . A stranger in the court may become a petitioner to the Iudge , & intreat fauor for the person guilty : but Aduocates are Patrons & Proctors of their Clients . Angels in heauen , & Saints on earth , are suitors in our behalfe to God : but Christ alone is our Aduocate . And vpon good cause , for who but he can so well plead his own righteousnes whereby he hath iustified vs ? Therefore the Apostle calls him there our Propitiation : he that wil be our Aduocate , must also be our Propitiation : no Saints or Angels can be a Propitiation for vs ; therefore no Saints or Angels can be our Aduocates . Augustine sayes , that if S. Iohn had offered himselfe to this office , he had not been Apostolus , sed Antichristus .

We obiect further Christs promise . a a Iohn 16. 23. Whatsoeuer you shall aske the Father in my Name , he will giue it you . Not in Maries , or Peters , but in my Name . Bellarmine answers , that there may be a Mediator between disagreeing parties three waies . 1. By declaring who hath the wrong : and so there is no controuersie ; for all agree that GOD is the party grieued . 2. By paying the Creditor for the Debter ; so Christ is alone Mediator . 3. By desiring the Creditor to forgiue the Debter ; and in this sense , he saies Angels and Saints are Mediators . But this distinction is no other then Bellarmines mincing ; who indeed seemes to be ashamed of the blasphemous phrases in their Missals . As Maria mater gratiae : Sancte Petre miserere mei , salua me , &c. These , saith he , are our words , but not our meanings ; that Mary or Peter should conferre grace on vs in this life , or glory in the life to come . Yet both their Schoole and Practice speakes more . For Aquin sayes , our prayers are effectuall by the merits of Saints ; & that Christs intercession is gotten by the patronage of Apostles , by the interuention of Martyrs , by the bloud of Becket , and merits of all Saints . And the practice of the people , is to hold Angels and Saints immediate Mediators , able to satisfie and saue . But as one hath well obserued ; if euery Saint in the Popes Calender be receiued as a Mediator , we shall worship vnknowne men , as the Athenians did vnknown gods . For the best Papists doubt whether there were euer any S. George , or S. Christopher .

But say they , The Virgin is a knowne Saint : she can and may by the right of a Mother command her Sonne Bon●… . Christ . Their whole Church sings , O foelix puerpera , nostra p●…ans scelera , inre matris impera . And Maria consolatio infirmorum , redemptio captiuorum , liberatio damnatorum , salus uniuersorum . They haue giuen so much to the Mother , that they haue left nothing for the Sonne . Ozorius the Iesuite saies , Caput gratiae Christus , Maria collum : Christ is the Head of grace , but Mary is the Neck : no grace can come from the head , but it must passe through the necke . They inuocate her their Aduocate : but of Christs mediation the medium or better halfe is taken from him : as if he were still a child , in subiection to his Mother . But as he is Mariae filius , so he is Mariae Dominus : the Sonne and the Lord of his Mother . Therefore the first words that we read Christ euer spake to his Parents , were rough , and by way of reproofe . According to Saint Luke , these were his first : b b Luke 2. 49. How is it that yee sought mee ? Wist yee not that I must be about my Fathers busines ? According to Saint Iohn more sharply , c c Iohn 2. 4. Woman , what haue I to doe with thee ? Quanquàm locuta est iure matris , tamen duriter respondet . Where was then their Monstra te esse Matrem ? Though at the commaund of his Mother he spake , yet hee spake roughly . Whereas Gods kingdome consists of his Iustice and Mercy ; the Papists attribute the greatest part , which is his Mercy , to Mary : making her , as one noted , the Lady high Chancelour , & Christ as it were the Lord chiefe Iustice . As we appeale from the Kings-Bench barre to the Chancerie , so a Papist may appeale from the Tribunall of God to the Court of our Lady . So they make her Domina fac totum : when one flatteringly wrote of Pope Adrian ; Traiectum plantauit , Louanium rigauit , Caesar autem incrementum dedit . Traiectum planted , Louaine watered , but the Pope gaue the increase : one wittily vnderwrites ; Deus interim nihil fecit ; God did nothing the while . So if Mary be the comfort of the weake , the redeemer of captiues , the deliuerer of the damned , the saluation of all , the Aduocate of the poore , the Patronesse of the rich ; then sure Christ hath nothing to doe . No beloued ; Abraham is ignorant of vs , the blessed Virgin knowes vs not ; but the Lord Iesus is our Redeemer . Prayer is not a labour of the lippes onely , but an inward groning of the spirit , a powring out of the soule before God . Now Saints and Angels vnderstand not the heart : it is d d Psalm 7. 9. the righteous God that tryeth the heart and the reynes . Christ is the master of all Requests in the Court of Heauen , there needs no porter nor waiter . It is but praying , Lord Iesus come vnto me : and he presently answeres , I am with thee . Heare mee O Christ , for it is easie to thy power , and vsuall to thy mercie , and agreèable to thy promise . O blessed Mediator of the new Couenant , heare vs .

To the bloud of sprinkling . Aspersionis , Hebraico more pro asperso . Two things are implyed in the two words ; Sacrificium and Beneficium . Bloud , there is the sacrifice of Sprinkling , there is the benefite .

To the bloud . To speake properly , it is the death of Christ that satisfies the Iustice of God for our sinnes : and that is the true materiall cause of our redemption . Yet is this frequently ascribed to his bloud . e e Hebr. 9. 14. The bloud of Christ purgeth the Conscience from dead works . f f Ioh. 19. 34. Out of his pierced side came forth bloud and water . As God wrote nothing in vaine , so what he hath often repeated , hee would haue seriously considered . Non leuiter praetereat lectura nostra , quod tam frequenter insculpsit Scriptura sacra . There are some reasons why our saluation is ascribed to CHRISTS bloud .

1. Because in the bloud is the life . g g Gen. 9. 4. Flesh with the bloud therof , which is the life therof , you shall not eat . Leu. 17. 14. The soule of a beast is in the bloud , and in the bloud is the life of euery reasonable creature on earth . The effusion thereof doth exhaust the vitall spirits , and death followes . In Christs bloud was his life ; the shedding of that was his death : that death by the losse of that bloud is our redemption .

2. Because this bloud answeres to the types of the legall sacrifices . This our Apostle exemplifies in a large conference . h h Heb. 9. 18. &c The first Testament was not dedicated without bloud . Moses sprinkling the booke and all the people , sayd , This is the bloud of the Testament . Almost all things are by the Law purged by bloud , and without shedding of bloud is no remission . No reconciliation , no remission without bloud . All directed vs to this Lambe of GOD , whose bloud onely vindicates vs from eternall condemnation . Not that the bloud of a meere man could thus merite ; but of that man who is also God : therefore it is called the i i Acts 20. 28. Bloud of God .

3. Because bloud is fitter for applyment to the heart of man ; who is so weake in apprehension that GOD is faine to lead him as it were by the senses ? Not that there is a necessary receiuing of Christs materiall bloud by euerie one that shall be saued : so it might sprinkle vpon the souldiers that crucified him , who yet might go to hell . But it is receiued Mentaliter & Sacramentaliter ; there is a mentall and a sacramentall application . Thus wee are said to drink his bloud , that receiue it spiritually by faith . The Papists in their opinion are fed orally with the very materiall bloud of Christ : but then surely none of them can goe to hell ; for hee that eates the flesh , and drinkes the bloud Iohn 6. of the Sonne of Man , hath eternall life . But now the Priests , for feare belike lest too many of the people should be saued , and so Purgatory the Popedomes pillar be quite ouerthrowne , haue taken away the Cup from them ; and turned Christs Bibite omnes into Bibite non omnes ; Drinke ye all , into drinke ye onely Priests , not the rest . When they had giuen this bloud so high an honor , they thought it too good for the common sort . First they said , it is really in the Cup ; there they gaue it too much : then they tooke it from the people , there they gaue them too little . First they strained it , and then they restrained it . But they answere , the people haue this bloud in the bread ; for that is flesh , and can there be flesh without bloud ? If so , why then doe themselues take the Cup ? Eyther it is necessary for the people , or superfluous for the Priests . Vnlesse they value a Clergy mans soule at a higher rate then a Lay-mans : as if Christs bloud were not shed for the one , so well as for the other .

But to let goe their sacrilegious absurdities , let vs content our selues spiritually to receiue this bloud , shed for vs , and communicated to vs . This bloud is ready for application , if our hearts be ready for apprehension . To vs it is , though not elementally , yet alimentally profitable . There is a bloud that nourisheth , as the Pelican her young ones with her owne bloud ; Christ so feedes our soules to saluation with this bloud . There is a bloud that mollifies ; as the warme bloud of a goate softens the Adamant : wee haue obdurate hearts if Christs bloud cannot melt them . There is a bloud that purgeth as the Kids ; so the k k 1. Iohn . 1. 7. bloud of Christ cleanseth vs from all sinne . There is a bloud that colours , as the Deeres ; so doth Christs bloud giue a pure colour to his Church ; Thou art all faire my loue . l l Reu. 7. 14. These are they which haue washed their robes , and made them white in the bloud of the Lambe . This bloud is Semen vitae , substantia gratiae , fundamentum iustitiae , aedificium meriti , magna charta coeli . A fluxe of bloud in the head is stanched by opening a veine in the foote : but here to saue all the members from bleeding to death , bloud must be drawne from the Head . As Eue came out of Adams side sleeping , so the Church is taken out of Christs side bleeding . Thus God disposed it in mercy ; Ut effundatur sanguis Christi , ne confundatur anima Christiani : that Christs bloud should be spilt , to saue our soules from spilling .

Of Aspersion ; in relation to the typicall maner . m m Exod. 24. 8. Moses tooke the bloud , and sprinkled it on the people . To this alludes Paul here ; and Peter calling it n n 1. Pet. 1. 2. the sprinkling of the bloud of Iesus Christ . In the Passeouer the dores were sprinkled with the bloud of the Paschall Lambe ; and the destroying Angell passed ouer them . All those whom the eternall iudgement shall passe ouer , must haue their hearts thus sprinkled . We haue many spots , had need of many droppes . For a spot of auarice a drop of this bloud : for a spot of lust a drop of bloud : for a spot of drunkennesse a drop of bloud : for a spot of oppression a great drop of bloud : for the wounds and gashes of oathes , execrations , blasphemies , many drops of bloud to stanch them . Yea we are not onely sinners , but saith Micah , Sinnes : therefore must be sows'd and drench'd in this bloud , that wee may be be cleane .

That speaketh better things then that of Abel . This is a Metaphor , to shew the force of Christs bloud , so preuailing with God as if it had a tongue . The comparison is between Abels bloud and Christs : now Abels is said to cry ; o o Gen. 4. 10. The voyce of thy brothers bloud cryeth vnto mee from the ground . Clamitat in coelum vox sanguinis . So Christs bloud is said to speake ; Quot vulnera , tot voces ; so many wounds , so many words .

There is great respondence of Christ to Abel . Abel was slaine by his brother , Christ by his brethren ; the voice of the Iewes was Crucifie him . Abel was slaine because he sacrificed ; Christ was slaine that he might be sacrificed . Cain enuied Abel because he was accepted ; the Iewes hated Christ because hee was good . Abel might say to his brother ; For my sacrifice dost thou kill me ? Christ did say to the Iewes ; For which of my good workes doe you stone mee ? Abel was so slaine , that his bloud was aboundantly shed , and that in many places ; for it is said Vox sanguinum ; the voice of blouds . So Christs bloud was let out with thornes , scourges , nailes , speare . As Cain sustained a threefold punishment ; he was cursed in his soule , a vagabond on earth , vnprosperous in his labours . So are the Iewes plagued ; they haue no place they can call their owne ; when they haue heaped vp riches , some other takes them away ; they cannot see their owne City but they must pay for it ; they are cursed in their obstinate blindnesse : thus according to their owne request , the bloud of Christ is vpon them and vpon their children .

But now Christs bloud speakes better things : Abels cryed vindictam , Christs speakes misericordiam . That , Lord see and reuenge ; this , Father , forgiue them , they know not what they doe . God hath an eare of mercy , so well as of Iustice . If he heard that bloud speaking for confusion , then he will heare this speake for remission . If hee heard the Seruant , he will much rather heare the Sonne : if he heard the seruant for spilling , hee will much more heare the Sonne for sauing . Postula à me , saith God to his Son : p p Psal. 2. 8. Aske of me , and I will giue thee : the Father will deny the Sonne nothing . Thus hath he saued vs Prece & Pretio , by his bloud , and that a speaking bloud : if that bloud speake for our safetie , nothing shall confound vs . Now the bloud of this Mediator our Lord Iesus speake for vs to the Father of mercy , that the Holy Ghost may seale vs vp to eternall redemption . To whom , three persons , one blessed God , be praise for euer .

Amen .

THE WORLDS GREAT RIDERS : OR , The rage of Oppression . PSALME . 66. 12. Thou hast caused men to ride ouer our heads : wee went through fire and through water : but thou broughtest vs out into a wealthy place .

THIS verse is like that Sea , Math. 8. 24. So tempestuous at first , that the vessell was couer'd with waues : but Christs rebuke quieted all , and there followed a great calme . Heere are cruell Nimrods riding ouer innocent heads , as they would ouer fallow lands ; and dangerous passages through fire and water : but the storme is soone ended , or rather the passengers are landed . Thou broughtest vs out into a wealthy place .

So that this straine of Dauids musicke or Psalmodie consists of two notes ; one mournefull , the other mirthfull : the one a touch of distresse , the other of redresse : which directs our course to an obseruation of Mise●…e , Mercie ; of grieuous misery , of gracious Mercy . There is desolation , and Consolation in one verse : a deepe deiection , as laid vnder the feete of beasts ; a high erection , brought out into a wealthy place .

In both these straines God hath his stroke : he is a principall in this Consort . He is brought in for an Actor , Author ; an Actor in the Persecution , an Author in the deliuerance . Thou causest , &c. Thou broughtest &c. In the one he is a causing worker , in the other a sole-working cause . In the one he is ioyned with company , in the other he workes alone . He hath a finger in the former ; his whole hand in the latter .

We must begin with the Miserie , before wee come to the Mercie . If there were no trouble , wee should not know the worth of a deliuerance . The passion of the Saints is giuen by the hearty and ponderous description , for very grieuous : yet it is written in the forehead of the Text , The Lord caused it . Thou causedst men to ride , &c.

Heereupon some wicked Libertine may offer to rubbe his filthinesse vpon Gods purity ; and to plead an authenticall deriuation of all his villany against the Saints from the Lords warrant : He caused it . Wee answere to the iustification of Truth it selfe , that God doth ordaine and order euery persecution , that striketh his children ; without any allowance to the instrument that giues the blow . God workes in the same action with others , not after the same manner . In the affliction of Iob were three Agents : God , Satan , and the Sabeans . The Diuell works on his body , the Sabeans on his goods : yet Iob confesseth a third party . The Lord giues , and the Lord takes away . Here Oppressors trample on the godly , and God is said to cause it . He causeth affliction for triall : ( so ver. 10. and 11. Thou hast tried vs , &c. ) they worke it for malice : neither can God be accused , nor they excused .

In a sinfull action there be two things : the Materiall , and the Formall part : which we commonly distinguish into the act and defect . The Materiall part is of GOD ; from whom is all Motion : the Formall is from the prauitie of the agent . Persecutors could not accuse vs maliciously , if GOD gaue not motion to their tongues ; nor strike vs wrongfully , if he denied strength to their hands . Thought , sight , desire , speech , strength , motion are Gods good gifts : to turne all these to his dishonour , is the wicked persons fault .

God hath another intent , then man hath , euen in mans worke . The Chaldeans steale Iobs wealth , to enrich themselues : the Diuell afflicts his body , in his hatred to mankind : God suffers all this for the triall of his patience . Man for couetousnesse , the diuell for malice , God for probation of the afflicted's constancie , and aduancing his owne glory . In the giuing of Christ to death , as Augustine obserues ; the Father gaue the Sonne , the Sonne gaue Epist. 48. himselfe , Iudas betrayed him , and the Iewes crucified him . In one and the same tradition , God is to be blessed , and man condemned . Quia in re vna quam fecerunt , causa non vna ob quam fecerunt . Because in that same thing they all did , there was not the same cause why they all did it . Gods end was loue , Iudas his auarice , the Iewes malice .

The couetous Extortioner taketh away the goods of his neighbour ; that robber spoyleth . He could haue no tongue to plead , nor wit to circumuent , nor hands to carry away , without God : from him hee hath those creatures , that notion and motion . But to peruert all these to damnifie others , and to damne himselfe , ariseth from his owne auarous and rancorous prauity . His intent is wicked ; yet not without Gods wisedom to raise profit from it . Perhaps the oppressed had too good a liking to the World , and beganne to admit a little confidence in their wealth : the Lord hath benefited them , in taking away these snares , to saue their soules .

Yet without toleration , countenance , or helpe to the wicked . The Vsurer hath done thee good : by making thee poore in purse , helped thee to the riches of grace ; yet he goes to hell for his labour . They that doe GOD seruice against their wills , shall haue but shrewd wages . It cannot be denied , but the diuell did God seruice ; in trying Iob , winnowing Peter , buffetting Paul , executing Iudas : yet shall not all this ease the least torment of his damnation . For triall here , are these oppressors suffred to ride ouer the godly's heads , and to driue them through fire and water : when these haue like furnaces , purged them from drosse & corruption , themselues shall be burnt . For it is vsuall with God , when he hath done beating his children , to throw the rodde into the fire . Babylon a long time shall be the Lords Hammer to bruise the Nations , at last it selfe shal be bruised . Iudas did an act , that redounds to Gods eternal honour , and our blessed saluation , yet was his wages the gallhouse . All these hammers , axes , rods , sawes , swords , instruments , when they haue done those offices they neuer meant , shall for those they haue meant , be throwne to confusion .

I will now leaue Gods iustice to himselfe ; and come to the iniustice of these Oppressors , and the passion of the sufferers . And because the qualitie of these latter shal adde some aggrauation to the cruell malice of the former ; I will first set before your eyes the Martyrs . The Psalme beeing written by Dauid , and the suffrers spoken of in the first person plurall ; We , Vs , and Our : it followes , that it was both Dauid , and such as Dauid was ; beloued of God , holy , Saints .

And whom doth the world thinke to ride ouer , but Saints ? Psal. 44. 22. Who should be appointed to the slaughter , but Sheepe ? The Wolfe will not prey on the Fox , he 's too crafty : nor on the Elephant , he 's too mighty : nor on a dogge , he 's too equall : but on the silly Lambe , that can neither run to scape , nor fight to conquer . They write of a Bird , that is the Crocodiles toothpicker , and feedes on the fragments left in his teeth whiles the serpent lyes a sunning : which when the vnthankfull Crocodile would deuoure , God hath set so sharpe a prick on the top of the Birds head , that he dares not shut his iawes till it be gone . And they speake of a little Fish , that goes bristling by the Pike , or any other rauenous water-creature , and they dare not for his pricks & thornes , touch him . Those whom Nature or Art , strength or sleight , haue made inexposable to easie ruine , may passe vnmolested . The wicked will not grapple vpon equall termes : they must haue either locall or ceremoniall aduantage . But the godly are weake and poore ; and it is not hard to prey vpon prostrate fortunes . A lowe hedge is soone troden downe ; and ouer a wretch deiected on the base earth , an insulting enemy may easily stride . Whiles Dauid is downe , ( or rather in him figured the Church ) the plowers may plow vpon Psal. 129. 3. his backe , and make long their furrowes .

But what if they ride ouer our heads , and wound our flesh , let them not wound our patience . Though we seale the bond of conscience with the bloud of innocence ; though we lose our liues , let vs not lose our patience . Lactantius De falsa Sapient . lib. 4. sayes of the Philosophers , that they had a sword , and wanted a buckler : but a buckler doth better become a Christian , then a sword . Let vs know , Non nunc honoris nostri tempus esse ; sed doloris , sed passionis ; that this is not the time of our ioy and honour , but of our passion and sorow . Therfore , let vs with patience runne the race , &c. Heb. 12. 2.

But leaue wee our selues thus suffring ; and come to speake of that we must be content to feele , the oppression of our enemies . Wherein we will consider the Agents , Actions .

The Agents

Are Men. Thou hast caused men to ride , &c. Man is a sociable liuing creature , and should conuerse with man in loue and tranquillity . Man should be a supporter of man , is he become an ouerthrower ? He should help and keep him vp , doth he ride ouer him , and tread him vnder foot ? O Apostacie , not onely from diuinitie , but euen from humanitie . Quid homini inimicissimum ? Homo . The greatest Sen. danger that befalls man , comes whence it should least come ; from man himselfe . Caetera animantia , saith Plinie , in suo genere , probe degunt , &c. Lyons fight not with Lions : Serpents spend not their venims on serpents : but Man is the maine suborner of mischiefe to his owne kind .

It is reported of the Bees , that ●…grotante vna , lament●…ntur omnes : when one is sicke , they all mourne . And of Sheepe , that if one of them be faint , the rest of the flocke will stand betweene it and the Sunne , till it be reuiued , onely man to man is most pernicious . Wee knowe that a bird , yea a bird of rapine , once fed a man in the Wildernesse : 1. King . 17. 6. Dan. 6. 22. that a beast , yea a beast of fierce cruelty , spared a man in his denne . Whereupon saith a learned Father , Ferae parcunt , aues pascunt , hommes saeuiunt . The birds feed Cypr. Ser. 6. man , and the beasts spare him ; but man rageth against him . Wherefore , I may well conclude with Salomon , Prou. 17. Let a Bearerobbed of her whelps meet a man , rather Prou. 17. 12. then a foole in his folly .

God hath hewne vs all out of one rock , temperd all our bodies of one clay , and spirited our soules of one breath . Therefore saith Augustine , Sith we proceed all out of one stock , let vs all be of one mind . Beasts molest not their owne kind ; and birds of a feather flie louingly together . Not onely the blessed Angels of heauen agree in a mutuall harmonie ; but euen the very diuells of hell are not diuided , lest they ruine their kingdome . We haue one greater reason of vnitie and loue obserued , then all the rest . For whereas God made not all Angels of one Angell : nor all beasts of the great Behemoth : nor all fishes of the huge Leuiathan : nor all birds of the maiesticall Eagle : yet hee made all men of one Man . Let vs then not iarre in the dispensation of our mindes , that so agree in the composition of our natures . You see how inhumane and vnnaturall it is , for man to wrong man ; of his owne kinde , and as it were , of his owne kinne . Thus for the Agents .

The Action

Is amplified in diuers circumstances ; climbing vp by rough staires to a high transcendency of Oppression . It ariseth thus ; In Riding . Riding ouer vs . Riding ouer our Heads . Driuing vs through fire and water .

1. They ride . What need they mount themselues vpon beasts , that haue feete malicious enough to trample on vs ? They haue a Foote of Pride , Psalm . 36. from which Psal. 36. 11. Dauid prayed to bee deliuered . A presumptuous heele , which they dare lift vp against God ; and therefore a tyrannous toe , to spurne deiected man . They need not horses and mules , that can kicke with the foote of a reuengefull Psal. 32. 9. malice .

2. Ouer vs . The way is broad enough wherein they trauell , for it is the Deuils roade ; they might well misse the poore : there is roome enough besides , they need not ride Ouer vs . It were more braue for them to iustle with champions , that will not giue them the way : wee neuer contend for their path : they haue it without our enuie , not without our pitie : why should they ride Ouer vs ?

3. Ouer our heads . Is it not contentment enough to their pride to ride ? to their malice , to ride ouer vs ? but must they delight in bloudinesse , to ride ouer our heads ? will not the breaking of our armes and legges , and such inferiour limbes , satisfie their indignation ? Is it not enough to wracke our strength , to mocke our innocence , to prey on our estates ; but must they thirst after our blouds and liues ? Quò tendit saua libido ? whither will their madnesse runne ?

But we must not tie our selues to the latter . Heere is a mysticall or metaphoricall gradation of their cruelty .

Their Riding Ouer vs Ouer our heads is Proud Malicious Bloudy Oppression .

They Ride .

This phrase describes a vice compounded of two damnable ingredients ; Pride , and Tyrannie . It was a part of Gods fearefull curse to rebellious recidiuation , Deut. 28. that their enemies should ride and triumph ouer them ; and they should come downe very low , vnder their feet . It is deliuered for a notorious marke of the great Whore of Reuel. 17. 4. Babylons pride , that she rides vpon a scarlet-colou'rd Beast . Saint Paul seemes to apply the same word to oppression . 1. Thes. 4. That no man oppresse his brother . The originall 1. Thes. 4. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; to goe vpon him , climbe on him , or tread him vnder foote .

O blasphemous height of villany ; not onely by false slanders to betray a mans innocence , nor to lay violent hands vpon his estate ; but to trip vp his heels with frauds , or to lay him along with iniuries , and then to trample on him ! And because the foote of man , for that should bee soft and fauouring , cannot dispatch him , to mount vpon beasts , wilde and fauage affections , and to ride vpon him .

Ouer vs .

This argues their malice . It were a token of wilfull spight for a horseman , in a great rode , to refuse all way , and to ride ouer a poore traueller . Such is the implacable malice of these persecutors . Esa. 59. Wasting and destruction Esa. 59. 7. are in their paths : yea , wasting and destruction are their paths . They haue fierce lookes , and truculent hearts : their very breath is ruine , and euery print of their foot vastation . They neyther reuerence the aged , nor pity the sucking infant : Virgins cannot auoid their rapes , nor women with childe their massacres . They goe , they run , thy stride , they ride ouer vs .

The language of their lippes , is that which Babylon spake concerning Ierusalem : Downe with it , downe with it , Psal. 137. 7. euen to the ground . Rase it , rase it , euen to the foundation thereof . Desolation sits in their eyes , and shootes out through those fiery windowes , the burning glances of waste , hauocke , ruine : till they turne a land into solitude ; into a Desart , and habitation for their fellow-beasts , and their worse selues . O vnmercifull men ! that should be to men kinde as God ; but are more ragingly noxious then wolues . They haue lost the nature , let them also lose the name of men .

Uix repperit vnum ,

Talibus è multis , hominem consultus Apollo . But it is euer true : Optimi corruptio pessima . The fairest flowers putrified , stinke worse then weedes : euen an Angell falling became a Deuill : and man debauched , striues to come as neere this Deuill as he can . They should put their hands vnder our falling heads , and lift vs vp : but they kicke vs downe , and ride ouer vs .

Ouer our heads .

This notes their bloudinesse , vnpacifiable but by our slaughters . The pressing , racking , or breaking of our inferiour limbes contents not their malice : they must wound the most sensible and vitall part , our heads . The Lord be blessed , that hath now freed vs from these bloudie ridings ; and sent vs peace with Truth . Yet can wee not be forgetful of the past calamities in this Land ; nor insensible of the present in other places . The time was when the Bonners and butchers rode ouer the faces of Gods Saints , and madefied the earth with their blouds ; euery drop whereof begot a new beleeuer . When they martyred the liuing with the dead ; burnt the impotent wife with the husband ; who is content to die with him , with whom she may not liue ; yea , reioycing to go together to their Sauior . When they threw the new-born ( yea scarce-borne ) infant , dropping out of the mothers belly , into the mothers flames : whom , if they had been Christians , they would first haue Christned , if not cherished . This was a fiery zeale indeed ; set on flame with the fire of hell . They loue fire still : they were then for fagots , they are now for powder . If these be Catholikes , there are no Canibals . They were then mounted on horses of authority , now they ride on the wings of policy .

Our comfort is , that though all these , whether persecutors of our faith , or oppressors of our life , ride ouer our particular heads , yet we haue all one Head , whom they cannot touch . They may massacre this corporall life , and spoyle the locall seate of it , whether in head or heart : but our spirituall life , which lies and liues in our Head Iesus Christ , they cannot reach . No hellish stratagems , nor combined outrages ; no humane powers , nor diuellish principalities can touch that life : for it is a a Colos. 3. 3. hid with Christ in God .

Indeed this Head doth not onely take their blowes , as meant at him ; but he euen suffers with vs . b b Acts 9. 4. Saul , why persecutest thou me ? Saul strikes on earth , Christ Iesus suffers in heauen . There is more liuely sense in the Head , then in other members of the body . Let but the toe ake , and the head manifests by the countenance a sensible greefe . The body of the Church cannot suffer , without the sense of our blessed Head . Thus saith Paul , c c 2. Cor. 1. 5. The sufferings of Christ abound in vs . These afflictions are the showres that follow the great storme of his passion . d d Colos. 1. 24. Wee fill vp that which is behinde , of the affliction of Christ in our flesh . Wee must be content for him , as hee was for vs , to weep , and groane , and bleed , and dye , that we may raigne . If wee e e Psalm . 126. 5. sow not in teares , how shall we look to reape in ioy ? how shall we shine like starres in heauen , if we go not through this fierie tryall ? or land at the hauen of blisse , if wee passe not the waues of this troublesome water ?

You see the Riders : but you wil say , What is this to vs ? we haue no such riders . Yes , many ; too many ; euen so many as we haue Oppressors , eyther by tongue or hand . Shall I name some of them ?

The malicious slanderer is a perillous Rider ; and hee rides like death vpon a f f Reuel. 6. 8. pale horse , Enuie . Thus were the Pharises mounted , when they rode ouer Christ , euen the Head of our heads . If Iesus will not be a Pharise , they will naile him to the Crosse. These venemous Cantharides light vpon Gods fairest flowers : and striue , either to blast them with their contumelious breaths , or to tread them vnder their malicious feete .

The griping Vsurer is a pestilent Rider ; and hee is mounted on a heauy Iade , Mammon or loue of money . Euery step of this beast wounds to the heart , and quasheth out the life-bloud . O that this sordid beast of vsury , with all his ponderous and vnweldy trappings ; bils , obligations , pawnes , morgages , were throwne into a fire temporall ; that the riders conuerted soule might bee saued from the fire eternall . If any Alcibiades had authority and will , to kindle such a fire in England as was once at Athens , I beleeue that no teares would be shed to quench it : but the musike of our peace would sound merrily to it : and the rather , because there would be no more grones to mollifie it .

The destructiue depopulator is another pestiferous Rider . He is a light Horseman ; he can leape hedges and ditches , and therefore makes them in the midst of plaine fields . He loues to ride in his owne ground ; and for this purpose expelleth all neighbors . Though Salomon sayes , that the King is serued by the field that is tilled : ye hee , as if he were wiser then Salomon , promiseth to serue him better Eccl. 5. 9. with grasse . Hee posteth after the poore , and hunts them out of his Lordship . He rides from towne to town , from village to village , from land to land , from house to house ; à doloso fur to ad publicum latrocinium , and neuer rests till he hath rid to the Deuill .

And there is a fourth Rider gallops after him amaine , as if hee had sworne not to be hindmost , the oppressing Landlord : and hee rides vpon a horse that hath no pace but racking ; for that is the Masters delight , racking of rents : and he hath two Lacquays or Pages run by him , Fines , and Carriages . Thus ascended , & attended , twice a yeare at least , he rides ouer the heads and hearts of the poore Tenants : that they can no more grow in wealth , then corne can that is scattered in the high way : for they as that , are continually ouer-ridden by their mercilesse Landlords . Let these riders take heede , lest the curses of the poore stumble their horses , and breake their neckes .

The churlish Cormorant is a mischicuous Rider : hee sits on a black Iade , Couetousnesse ; and rides onely from market to market , to buy vp graine , when hee hath store to sell : and so hatcheth vp dearth in a yere of plenty . Our Land is too full of these riders : they repine & complaine of the vnseasonablenesse of the weather , of the barrennesse of the earth : but they conceale the true cause , whereof their owne soules are conscious , their vncharitablenesse . The earth hath neuer been so frozen as their consciences : nor is the ground so fruitlesse of plenty , as they of pitie . This is not mala terra , bona gens ; but mala gens , bona terra : we haue bad minds , good materialls . The earth hath not scanted her fruits , but our concealings haue beene close , our enhancings rauenous , our transportations lauish . The Lord sends graine , and the diuell sends garners . The imprecations of the poore shall follow these ●…iders , and the eares of God shall attend their cries .

There is the proud Gallant , that comes foorth like a May-morning , decked with all the glory of Art ; and his adorned Lady , in her owne imagination a second Flora : and these are Riders too , but closer riders : the world with them runnes vpon wheeles ; and they hastning to ouertake it , out-runne it . Their great reuenues will not hold out with the yeere : the furniture on their backs exceedes their rent-day . Hence they are faine to wring the poore spundges of the Country , to quench the burning heat of the City . Therefore say the Countrey-men , that their Carts are neuer worse employed , then when they do seruice to Coaches .

There is the fraudulent Tradesman ; that rides no further then betweene the Bursse and the shop , on the backe of a quick-spirited hobby call'd Cheating : and whereas greatnesse presseth the poore to death with their weight , this man trips vp their heels with his cunning . They haue one God at the Church , another at their shops : and they will fill their coffers , though they fester their consciences . This Rider laughes men in the face , whiles he treads on their hearts ; his tongue knowes no other pace , but a false gallop .

The bribe-groping Officer , in what Court soeuer his dition lies , is an oppressing Rider : they that would haue their suites granted , must subiect their necks to his feete , and let him ride ouer them . He confutes the old allegory of Iustice , that is vsually drawne blind ; for he will see to doe a Petitioner ease by the light of his angels . Nothing can vnlocke his lips but a golden key . This Riders horse , like that proud Emperors , must be shod with siluer : and the poore man must buy of him , and that at a deare rate , his owne treading on .

I come to him last , whom I haue not least cause to think vpon , the Church-defrauder ; that rides vpon a winged horse , as if he would flie to the diuell , called Sacriledge . He may appeare in the shape of a Protestant , but he is the most absolute Recusant ; for he refuseth to pay God his owne . He weares the Name of Christ , for the same purpose the Papists weare the Crosse ; onely for a charme . These are the Merchants of soules , the Pyrats of Gods Ship the Church , the vnderminers of Religion ; that are still practising traines to blow it vp . They will not pay their Leuites , their Leuites must pay them . They will not part with their Cures , whereof they haue the donation , but vpon purchase . But it is no wonder if they sell the Cures , that haue first sold their soules . The charitable man dreames of building Churches , but starts to thinke that these men will pull them downe againe .

There is yet one other Rid●…r , though he spurres post , must not passe by me vn-noted : the Truth-hating Iesuite , that comes trotting into England on a redde horse , like Murder ; dyp't and dy'd in the bloud of soules ; and if he can reach it , in the bloud of bodies too . Neither doth he thirst so much after ordinary bloud , that runnes in common veines , as after the bloud-Royall . There is no disease , saith one , that may so properly be called the Kings-euill . He is the diuells make-bate , and his cheefe Officer to set Princes together by the eares . He sittes like the Rauen , on a dead bough ; and when the Lyon and Leopard come forth to fight , he sounds out a poynt of wa●…re ; hoping which soeuer falls , his carkase shall serue him for a prey to feed on . His maine study is to fill the Schooles with clamours , the Church with errors , the Churchyard with corpses , and all Christan states with Tragedies . The Seminaries were once , like that strange weed , Tobaccho at the first comming vp ; but here and there one entertain'd in some Great mans house ; now you may find them smoking in euery cottage . The haue deseruingly encreased the disgrace of that Religion : so that now in the common censure , A Papist is but a new word for a Traytor . They receiued their errand at Tyber , and they deliuer it at Tyburne .

There are many other Riders , so properly ranking themselues in this number , and assuming this name ; which for modesties sake , I bury in silence . Considering , that Quaedam vitia nominata d●…centur : some sinnes are taught by reprouing their names .

But I perceiue a preuention : I haue not time enough to end our miserie , much lesse to enter the speech of our mercy . The iourney they make vs take through fire and water , requires a more punctuall tractation , then your patience will now admit . Two short vses shall send away our Oppressors with feare ; our selues with ioy .

1. For them ; let all these tyrannous Riders know , that there is one rides after them ; a great one , a iust one ; euen he that rides on the wings of the wind , and the cloudes are the dust of his feete . He that hath a bridle for these Senacheribs , and strikes a s●…affle through their iawes ; and turnes their violence with more ease , then the wind doth a fane on the house-top . Then a horse shall be but a vaine thing to saue a man , saith the Psalmist . Horse and Master shall fall together .

Then the couetous Nimrod , that rode on the blacke beast Oppression , shal be thundred down from his proud height ; and the Iade that carried him shall dash out his braines , and lye heauier then a thousand talents of lead on his conscience . His oppression shall damne himselfe , as before it did damnifie others . It was to them a momentany vexation , it shall be to him an eternall pressure of torment .

Then the bloud-drawing Vsurer , that rode so furiously on his Iade Extortion , shall ( if timely deprecation and restitution stay him not ) runne full butt against the gates of hell , and breake his necke . And hee that at the barres of temporall Iudgements , cryed out for nothing but Iustice , Iustice , and had it : shall now cry lowder for mercy , mercy , and goe without it .

And let the Cormorant , that rides euer on the back of Engrossing , whose soule is like Erisicthons bowels in the Poet , Quodque vrbibus esse , Quodque satis poterat populo , non sufficit vni . that starues men to feed vermine ; know , that there is a Pursuiuant flies after him ; that shall giue him an eternall arrest , and make him leaue both Horreum and hordeum , his barne and his barley ; to goe to a place , where is no food but fire and anguish .

And the lofty Gallant , that rides ouer the poore with his Coaches and Caroches , drawn by two wilde horses , Pride and Luxurie ; let him take heed , lest he meet with a wind that shall take off his Charriot-wheeles , as Pharaoh was punished ; & drowne horses , and chariots , & Riders ; Exod. 14. not in the Red-Sea ; but in that infernall Lake , whence there is no redemption .

Let all these Riders beware , lest hee that rides on the wings of vengeance , with a sword drawne in his hand , that will eate flesh , and drinke bloud ; that will make such haste in the pursute of his enemies , that he will not bait or refresh himselfe by the way ; lest this God before they haue repented ouertake them . g g Psal. 45. 4. 5. Gird thy sword vpon thy thigh , O most mighty ; and in thy maiestie ride prosperously , &c. and thy right hand shall teach thee terrible things . Then shall the h h Psal. 137. 7. 8. Lord remember the children of Edom in the day of Ierusalem ; and reward them , as they serued vs . Loe now the end of these Riders : i i Psal. 36. 11. Zach. 10. 5. There are the workers of iniquitie fallen : they are cast downe , and shall not be able to rise . Zach. 10. The riders on horses shall be confounded .

2. For vs , though passion possesse our bodies , let patience possesse our soules . The law of our Profession bindes vs to a warfare : patiendo vincimus our troubles shall end , our victory is eternall . Heare Dauids triumph , Psalm 18. I Psal. 18. 38 , 39 , 40. haue wounded them that they were not able to rise : they are fallen vnder my feete . Thou hast subdued vnder mee , those that rose vp against mee . Thou hast also giuen me the neck of mine enemies , &c. They haue wounds for their woundes : and the treaders downe of the poore , are troden down by the poore . The Lord will subdue those to vs , that would haue subdued vs to themselues : and though for a short time they rode ouer our heads , yet now at last wee shall euerlastingly tread vpon their necks . Loe then the reward of humble patience , and confident hope . Speramus et Superamus . k k Deut. 32. 31 Psalm . 20. 7. Our God is not as their God , euen our enemies beeing iudges . Psal. 20. Some put their trust in Chariots , and some in horses . But no Chariot hath strength to oppose , nor horse swiftnesse to escape , when God pursues . They are brought downe , and fallen : we are risen , & stand vpright . Verse . 8. Their trust hath deceiued them ; downe they fall , and neuer to rise . Our God hath helped vs ; wee are risen ; not for a breathing space , but to stand vpright for euer .

Tentations , persecutions , oppressions , crosses , infamies , bondage , death ; are but the way wherein our blessed Sauiour went before vs ; and many Saints followed him . Behold them with the eyes of faith , now mounted aboue the clowds , trampling all the vanities of this world vnder their glorified feet ; standing on the battlements of heauen , and wafting vs to them with the hands of encouragement . They bid vs fight , and wee shall conquer ; suffer , and we shall raigne . And as the Lord Iesus , that once suffered a reprochfull death at the hands of his enemies , now sits at the right hand of the Maiestie in the highest places , farre aboue all Principalities and Powers , Thrones and Dominations , till his enemies bee made his footestoole . So one day , they that in their haughty pride , & mercilesse oppressions , rode ouer our heads , shall then lie vnder our feete . Through thee will wee push downe our enemies : through thy Name will wee tread them vnder that rise vp against vs . At what time yonder glorious skie , Coelum stellatum , which is now our seeling ouer our heads , shall be but a pauement vnder our feet . To which glory , he that made vs by his Word , and bought vs by the bloud of his Sonne , seale vs vp by his blessed Spirit .

Amen .

THE VICTORIE OF PATIENCE : With the expiration of Malice . PSALME . 66. 12. We went through fire , and through water : but thou broughtest vs out into a wealthy place .

I DID not , in the former Sermon , draw out the oppressing cruelty of these Persecutours , to the vtmost scope and period of their malice : nor extend their impium imperium to the furthest limit and determination therof . There is yet one glimpse of their stinking candle , before the snuffe goes out ; one groane ere their malice expire . We went through fire and water .

The Papists , when they heare these words , went through fire and water ; startle , and cry out , Purgatory : direct proofes for Purgatory . With as good reason , as Sedulius , on that dreame of Pharaohs Officer , Gen. 40. 10. A vine was before me ; and in the vine were three branches : sayes that Apol. contr. Alcor . Francisca . li. 2. c. 1 the Vine signifies St. Francis ; and the three branches the three Orders deriued from him . And as a Pope on that of Samuel : Behold , to obey is better th●…n sacrifice : and stubbornnesse 1. Sam. 15. 22. is as Idolatry : inferres , that not to obey the Apostolike See of Rome , was Idolatry by the witnesse of Samuel . Or as one writes of St. Fra●…cis ; that because it is said , Vnlesse you become as little children , you cannot enter into the kingdom of heauen ; he commanded one Massaeus to tumble round like a little childe , that he might enter . Or as , when the contention was betwixt the Seruices of Am●…se and Gregorie , which should take place ; by the common consent both the Masse-bookes were layd on the 〈◊〉 . de Vorag . in vita Gregor. Altar of S. Peter ; expecting some decision of that doubt by reuelation . The Church dores being opened in the morning , Gregories Missal-booke was rent and torne into many pieces ; but Ambroses lay whole , and open vpon the Altar . Which euent , in a sober exposition , would haue signified the Masse of Gregory cancelled and abolished : and that of Ambrose authenticall and allowed . But the wise Pope Adrian expounds it thus : that the renting and scattering of Gregories Missall intended , that it should be dispersed ouer all the Christian world , and onely receiued as Canonical . Or as that simple Fryer , that finding Maria in the Scripture , vsed plurally for Seas ; cryed out in the ostentation of his lucky witte , that he had found in the olde Testament the name of Maria , for the Virgin Mary .

But I purpose not to waste time in this place ; and among such hearers , in the confutation of this ridiculous folly . Resting my selfe on the iudgement of a worthie learned man in our Church ; that Purgatory is nothing 〈◊〉 . pag. 106. de Purgator . else but a Mythologie ; a morall vse of strange fables . As when Pius the second had fent abroad his Indulgencies , to all that would take Armes against the Turke ; the Turke wrote to him , to call in his Epigrams againe . Or as Bellarmine excused Prudentiu●… , when hee appoints certaine De Purgator . lib. 2. cap. 18. holy-dayes in hell , that hee did but poetize . So all their fabulous discourse of Purgatory is but Epigrams & poetry ; a more serious kinde of iest . Wherein they laugh among themselues , how they couzen the world , and fill the Popes coffers . Who for his aduantage , Ens non esse facit , non ens fore . So that if Roffensis gather out of this Contr. Luther . Art. 37. place , that in Purgatory there is great store of water ; Wee went through fire and water . We may oppose against him Sir Thomas More ; who proues from Zachary 9. that there Zach. 9. 11. is no water at all . I haue sent forth thy prisoners out of the pitte , wherein is no water . Set then the frost against the raine , and you may goe in Purgatory dry-shod . If there be nothing left but fire , I make no question , but there is not a sparke difference betwixt Purgatory and Hell .

I should narrow vp the scope and liberty of Gods spirit , if I should heere tie my discourse to the letter . Wee went through fire , and through water . It is an effect of our persecution ; and may thus be resolued : we were by their malice driuen to great extremity . Fire and water are two elements , which ( they say ) haue no mercy : yet eyther of them more then our oppressors . The time was that a red Sea diuided the waters ; and gaue dry passage to the children Exod. 14. of Israel and of God . Whereof the Psalmist heere Psal. 66. 6. sings , vers. 6. Hee turned the Sea into dry land : they went through the floud on foote , there did wee reioyce in him . And the fire in an Ouen , whose heate was septupled , touched not those three seruants of the Lord . But these more incensed and insensible creatures haue no mercy ; nor can they inuent a cruelty , which they forbeare to execute .

Some translations haue it : Wee went into fire , and into water : which extends their persecution to our deaths , and comprehends the latitude of mortall martyrdome . And thus vnderstood , the next words , of the deliuerance ( Thou broughtest vs out into a wealthy place ) must bee meant of our glory in heauen . But the euident circumstances following deny that interpretation : therefore I adhere to the last and best Translation ; Wee went through fire and through water .

Wherein two things may seeme to be imported , and imparted to our consideration . 1. We went . They went so conueniently as they might , and so conscionably as they durst , from the hands of their persecutors . 2. The hard exigents they were driuen to ; when to passe through fire and water , was but a lesse euill compared with that they eschewed .

Per mare mactantes fugimus , per saxa , per ignes .

1. From the former obserue , that it may be lawfull in time of persecution to flie . This was granted , yea in some respects enioyned by Christ . But must be warily vnderstood ; and the rule in a word may bee this . When our suffering may stand the Church of God in better stead then our flying ; we must then lose our liues , to saue Gods honour and our owne soules . To deny God this fealtie and tribute of our blouds , when his glory hath vse of such a seruice at our hands , is not onely to deny him that is his owne by many deare titles ; of creation which was ex spiritu oris , by the breath of his mouth ; and of redemption which was ex sanguine cordis , by the bloud of his heart . But to withdraw this iustly required testimony , is to betray and crucifie him ; and scarce inferior to their periury , whose false witnesse condemned him .

In this we restore to God his talent with profit ; not only our owne soule he gaue vs , but as many more as our example workes vpon , and winnes to him . When the people admired the great bounty of Iohn , called Eleemosynarius , Lorin . he answered them ; O brethren , I haue not yet shed my bloud for you , as I ought to doe for my masters sake and testimony . In the early morning of the world , did Abel dedicate Martyrdome , without example : and the Lord did approue it by accepting Abels sacrifice , and Chrysost. Abel for a sacrifice . I haue read that a worthy Martyr of ours , Dr. Rowland Taylor , wrote first ▪ with inke , & after with his bloud ; that it is not enough to professe the Gospell of Christ ad ignem exclusiue ; but we must cleaue to it ad ignem inclusiuè . This was an honor that Christ accepted presently after his birth , the Holocaust or Heccatomb of many innocent infants , murdered and martyred for Math. 2. his sake .

So that suffering for Iesus , is a thing to which he promiseth an ample reward . No man shall for sake parents , or friends , or inheritance , or liuing , or life for my sake ; but hee shall haue in exchange a hundred fold so much comfort in this life , and in the world to come life euerlasting . But all times and occasions yeeld not warrant for such a seruice . Much lesse can the Seminaries , dying in England for treason , arrogate to themselues the glory of Martyrdome ; though a vicious affectation of it hath hartned and hardned them to such a prodigality of their blouds . They come not to maintaine the verity of Scriptures , but the vanity of Traditions ; the entangling perplexities of Schoolemen , the obscure , tetricall , and contradictory assertions of Popes : who commands them to steale that with their liues , which not onely is in inuolued beeing , but in future contingence ; whatsoeuer the Romane Church , that is the Pope , shall heereafter constitute or declare .

2. From the latter words ; Through fire and water , obserue ; that the children of God must not expect a gentle and soft entertainment in this world , but hard exigents ; when to flie from their enemies they are faine to passe through fire and water . Affliction for the Gospell is called by Paul , the markes of the Lord Iesus . The world often Gal. 6. 17. sets a man , as those three seruants of God were set in Daniels Prophecie . On the one side a harmony of sweet Dan. 3. musike , the Cornet , Flute , &c. on the other side a burning furnace , hette aboue ordinary seuen times . Worship the Idoll , and enioy the delight of musicke : not worship it , and be cast into the fiery ouen . Ioyne with the world in his vngodly customes , and the world will loue , feast , tickle your eares with musicke . Separate your selues , and it will hate you , Ioh. 15. If you were of the world , the world would loue his owne : but because I haue chosen you out of the Ioh. 15. 19. world , therefore the world hateth you . Thou shalt bee like Abrahams Ramme , tyed in a bush of thornes ; from which thou canst not extricate thy selfe , till thou be made a sacrifice . Gen. 22. 13.

I haue read that Caligula the Tyrant being dead , there were found in his Closet Duo libelli ; one called a sword , the other a dagger ; wherein many were by name prick'd for death , and destin'd to it in the Emperours bloudy intention . Presumptuous enemies so cast lots on a Nation before they haue it ; and talke of diuiding a spoyle ere they come at it . Iudg. 5. Haue they not sped ? haue they Iudges 5. 30. not diuided the prey ? So the proud aduersary in that wonderfull yeare , 88. ; that came with an Inuincible Nauy , and implacable fury ; the Ensignes of whose shippes we●…e victoria , victoria ; brought ready with them instruments of torture ; as if the Land of peace and mercy had in it no such engines of cruelty ; and swallowed downe an abundant hope of our desolation . They threw at dice for our wiues and daughters , lands and vineyards , houses and heritages , shires and kingdome . They purposed to driue vs through fire and water , but fire and water was their destruction . Fire broke the sinewes of their combination , and the waues deuoured both their hopes & themselues . The godly at last shall be as mighty men , Zach. 10. 5. treading downe their enemies in the myre of the streets in the battell : and they shall fight , because the Lord is with them .

The grieuousnesse of these afflictions must teach vs two vsefull lessons : Patience . Prayer .

1. Patience , Acts. 5. The Apostles departed from the presence of the Councell , reioycing that they were counted worthy Acts 5. 41. to suffer shame for the name of Christ . A true Christian reioyceth in his tribulation : especially when it is for his Sauiours sake ; and takes greater pleasure in his yron fetters , then a proud Courtier doth of his golden chaine , Reu. 14. Blessed are they that dye in the Lord . But if it be so blessed a thing to dye in the Lord ; what is it to die for the Lord ! Precious in the sight of the Lord is the death of his Saints . It was Hardings inuectiue against our reuerend , Psal. 116. 15. learned , and precious Iewell ; that Protestants were worse then the Deuill : for whereas bread and water and the crosse could scarre away Deuils ; Princes could be rid of them by no meanes , but Fire . To whom that excellent Bishop answeres ; that though it pleased his malicious humour , to make but a ieast of the bloud of Gods Saints ; yet it was no more ignominie for Lambes to suffer what Christ suffered ; then it was praise and credit for wolues to betray him , as Iudas did .

Our patience is our crowne , and others conuersion . Eusebius from Clement reporteth , that when a wicked accuser had brought S. Iames to condemnation ; seeing his Christian fortitude , hee was touched in conscience , confessed himself a Christian , and so was taken to execution with him . Where earnestly beseeching S. Iames to forgiue him , he after a little pawse kissed him , and said , Peace be to thee , brother ; and they were beheaded together . O blessed Patience ! which not onely gets honour to our selues , but brings other to saluation ; and in all glorifies God .

2. Prayer . This was the Apostles refuge in the time of affliction , Act. 4. 24. Bernard in a Fiction doth excellently expresse this necessity , enforce this duty . He supposeth the kings of Babylon and Ierusalem ( by whom hee meanes the world and the Church ) to bee at warre one against the other . During this hostility , a souldier of Ierusalem was fled to the Castle of Iustice . Siege was laid to this Castle , and a multitude of enemies enuironed and entrenched it round . There lyes neere this Souldier a faint-hearted coward , called Feare : this speakes nothing but discomfort : and when Hope would step in to speak some courage , Feare thrusts her out of dores . Whilst these two opposites feare and hope stand debating , the Christian Souldier resolues to appeale to the direction of sacred Wisedome ; who was chiefe Councellor to the Captaine of the Castle , Iustice . Heare Wisedome speake . Dost thou not know , faith she , that the God whom wee serue is able to deliuer vs ? Is he not the Lord of hostes ? euen the Lord Dan. 3. 17. mighty in battell ? we will dispatch a messenger to him with information of our necessity .

Feare replies , What messenger ? Darkenesse is on the face of the world : our walls are begirt with an armed troupe ; which are not onely strong as Lyons , but also watchfull as Dragons . What messenger can eyther scape through such an hoast , or finde the way into so remote a Countrey ? Wisedome calls for Hope , and chargeth her with all speed to dispatch away her olde messenger : Hope calls to Prayer , and sayes , Lo heere a messenger speedy , ready , trusty , knowing the way . Ready ; you can not sooner call her then she comes . Speedy ; shee flies faster then Eagles , as fast as Angels . Trusty ; what embassage soeuer you put in her tongue , shee deliuers with faithfull secrecie . She knowes the way to the Court of Mercie ; and shee will neuer faint till shee come to the chamber of the royall Presence .

Prayer hath her message , away she flies , borne on the sure and swift wings of faith and zeale : Wisedome hauing giuen her a charge , and Hope a blessing . Finding the gate shut , she knockes and cryes ; Open , ye gates of righteousnes , and be ye open ye euerlasting dores of glory : that I may enter , and deliuer to the King of Ierusalem my petition . Iesus Christ heares her knock , opens the gate of mercy , attends her suite , promiseth her infallible comfort and redresse .

Backe returnes Prayer , laden with the newes of consolation : she hath a promise , and she deliuers it into the hand of Faith : that were our enemies more innumerable then the Locusts in Egypt , and more strong then the Gyants , the sonnes of Anak : yet Power and Mercie shall fight for vs , and we shall be deliuered . Passe wee then through fire and water , through all dangers and difficulties , yet we haue a messenger , holy , happy , accessible , acceptable to God , that neuer comes backe without comfort , Prayer .

And here fitly I will end our Misery , & come to Gods Mercy . Desolation hath held vs long , but our consolation is eternall . But thou broughtest vs out into a wealthy place .

The Song , you see , is compounded like Musike : it hath acutum and graue , high and low , sharp and flat . Thou causedst men to ride ouer vs . But thou broughtest vs out . Sorrow and ioy , trouble and peace , sowre and sweet , come by vicissitudes . Inuicem cedunt dolor et voluptas . This discord in Musike hurts not , but graceth the song . Whiles greefe and pleasure keepe this alteration in our life , they at once both exercise our patience , and make more welcome our ioyes . If you looke for the happinesse of the wicked , you shall find it in primis , at the beginning : but if you would learne what becomes of the righteous , intelliges in nouissimis , you shall know it at last . Marke the vpright man , and behold the iust : for the end of that man is Psal. 37. 37. peace . We were sore oppressed , but thou broughtest vs out into a wealthy place .

Euery word is sweetly significant , and amplifies Gods mercie to vs . Foure especially are remarkable ; the Deliuerer , the Deliuerance , the Deliuered , and their felicitie or blessed aduancement . So there is in the Deliuerer aliquid Celsitudinis , Thou Deliuerie Certitudinis , Broughtst out Deliuered Solitudinis , vs , Happines Plenitudinis , Into a

wealthy place . There is highnesse and lownesse ; surenesse and fulnesse . The Deliuerer is great , the Deliuerance certaine ; the Distressed grieuous , their exaltation glorious . There is yet a first word , that like a key vnlocks this golden gate of mercy ; a veruntamen ;

But

This is vox respirationis ; a gaspe that fetcheth back againe the very life of comfort . But thou broughtest , &c. We were fearfully endangered into the hands of our enemies ; they rode and trode vpon vs , and droue vs through hard perplexities : But thou , &c. If there had beene a full point or period at our miserie ; if those gulfs of persecution had quite swallowed vs , & all our light of comfort had beene thus smothered and extinguished ; we might haue cryed , Perijt spes nostra , yea perijt salus nostra ; our hope , our help is quite gone : He had mocked vs that would haue spoken , Be of good cheere . This same But is like a happy oare , that turnes our vessell from the rocks of despaire , and lands it at the hauen of comfort . But , &c.

Thou .

Thou onely , without helpe or succour of either man or Angell ; that art able to saue with a few , as well as with many ; that art A man of warre . Exod. 15. and commest armed against thine enemies , with a speare of wrath , Exod. 15. 3. and a sword of vengeance . Thou , of whose greatnesse there is no end , no limits , no determination . Thou , O Lord , without any partner , either to share thy glory , or our thanks . Thou broughtest vs out .

Thou of thy owne goodnesse , so well as by thy owne greatnesse , hast deliuered vs . No merite of ours procured , or deserued this mercy at thy hands : but our freedome comes onely by thy Maiestie , of thy mercy . Here were no armes of flesh , nor Armies of Angels , in this worke of our Redemption : but Thou hast brought vs out , that wee might praise thy Name . Therefore wee say : Blesse the Lord , O our soules : O Lord , thou art very great , thou art Psal. 104. 1. clothed with honour and maiesty .

Eduxisti : Broughtest out .

Great workes become a great God . Opera testantur de me , saith our Sauiour . My workes beare witnesse of mee . I heale the sicke , cleanse the Leprous , giue sight to the blinde , raise the dead , cast out deuils . Will you not belieue , O ye carnall eyes , vnlesse you see ? will you trust your fiue senses aboue the foure Gospels ? vers. 5. Come then , and see the workes of God . See workes : not a fancie , speculation , or deceiuing shadow ; but reall , visible , acted , accomplished workes . Eduxists . Sensus assensus . Let demonstration conuince you : the Snare is broken , and we are deliuered . The Lord workes potenter and patenter . There is not onely manifold mercy , but manifest mercy in his doings . He brought vs out .

When the vngodly see vs so low brought , that persecutors ride ouer our heads ; they are ready to say ; Where is now their G●…d ? Behold , hîc est Deus ; our God is heere , where there was need of him : opus Deo , a work fit for the Deity to performe . Misery had wrapped and entangled vs ; the wicked hands had ty'd vs , as the Philistines did Samson with the bands of death . Here then was Dignus vindice nodus ; a knot worthy the finger of God to vntie . He looked downe from the height of his Sanctuary : from heauen Psal. 10●… . 20. did the Lord behold the earth . For what purpose ? To heare the groning of the prisoner : to loose those that are appointed to death . Behold , the waters went ouer our soule , yet we were not drowned . Malice had doomed vs to the Fire ; but our comfort is , Nihil potestatis in nos habu●…sse ignem , that the fire had not power ouer vs . They trode vs vnder their cruell insultations , but the Lord hath lifted vs vp . The Lord of Hosts was with vs : the God of Iacob was Psal. 46. 11. our refuge .

Vs.

To this act of God , if we tye the Subiect wherein hee workes ; and knit to Eduxisti , Nos : which I called verbum solitudinis , a word of former wretchednesse and calamitie : we shall finde our misery a fit obiect for GODS mercy ; Especially if you set the others malice against our meeknesse ; their wickednesse against our weakenesse : the persons whom God deliuers , & the persons from whom , will greatly commend the mercy of our deliuerance .

It is a pleasure to God , to haue his strength perfected in our infirmitie . When the danger is most violent in it own nature , and our sense , then is his helping arme most welcome . Esa. 17. In the day of griefe , and of desperate sorrow , the haruest shall be great ; a plentifull croppe of ioy . Qui Deus est noster , Deus est salutis . a a Psal. 68. 20. He that is our God , is the God of saluation : and vnto God the Lord belong the issues from death . He delights to haue vs say in this deepe extremity ; Eduxisti . Thou hast brought vs out . When Ionas was taken vp by the Mariners , put from the succour of the Shippe ; no helpe in any Rockes , nor mercy in the waters ; neither means nor desire to escape by swimming : for he yeelds himselfe into the iaws of death with as mortified affection , as if a lumpe of lead had beene throwne into the sea : a man would haue thought that saluation it selfe could not haue saued Ionas . Yet Ionas shall not die . Here is now a deliuery fit for God , a cure for the almightie hand to vndertake .

Mans extremity is Gods opportunity . Distressed desire is importunate . b b Psal. 102. 13. It is time that thou haue mercy vpon vs : yea the time is come . But if God doe not presently answere , we are ready to pant out a groane of despaire , The time is past . If our importunity preuaile not , wee thinke all opportunity is gone . But God sayes , Tempus nondum venit ; the time is not yet . God waites the maturity of the danger , the more to increase his honour . As Alexander cheared himselfe when hee should fight with men and beasts ; haughty enemies , and huge Elephants . Tandem par animo meo periculum video . I see at last a danger somewhat equall to my minde . Will you heare when this time is come , Iohn 11. Martha tells Christ : Master , if thou hadst beene heere , my brother had not died . Christ knew Iohn 11. 21. this before , vers. 15. Lazarus is dead ▪ and I am glad for your sakes that I was not there , that you might belieue . Obserue the different thoughts of God and man . Martha is sorry , Christ is glad . She thought that the time of helpe was past : Christ thought that the time was not opportune till now . Iairus his seruant comes and tels him , c c Mark . 5. 35. Thy daughter is dead ; trouble the master no further . This was the word Christ expected to heare . And now he sayes , Be not afraid , onely beleeue . Heare the Israelites desperate complaint . The waters of the Sea roare before their faces ; the wheeles of the Chariots rattle behinde their backs : hereon they cry to Moses , d d Exod. 14. 11. Were there no graues in Egypt , that thou hast brought vs hither to die ? Now saith Moses ; Feare not , stand still , and see the saluation of God .

From that hath beene spoken , and that which follows , we may obserue two workes of Gods mercy . Which consist Remouendo Promouendo : the one remouing away much euill , the other preferring to much good . Eduxisti , shewes his kindenesse in freeing vs from calamity ; In locum opulentum , his goodnesse in exalting vs to dignity . The former is an act of deliuerance , the latter of aduancement . So there is Terminus à quo , from whence wee are freed ; and Terminus ad quem , to which wee are exalted .

For the former , wee haue God heere Educentem , bringing out of trouble . Sometime wee finde GOD Ducentem ; leading , guiding , directing . Wilt not thou , O Lord , goe forth with our hoastes ? And Hee ledde them Ducit . Inducit . Adducit . Reducit . Educit . Non sed●… . through the wildernesse , by the hand of Moses and Aaron . Sometimes Inducentem , vers. 11. Thou broughtest vs into the net : thou hast laid affliction vpon our loynes . Sometimes Adducentem . Thou , O Lord , hast brought vs home to thy selfe , &c. Sometimes Reducentem , Psalm . 126. 4. Turne againe our captiuitie , O Lord , as the streames in the South . Often Educentem , Psalm . 105. 43. Hee brought forth his people with ioy , and his chosen with gladnesse . Neuer Seducentem ; beguiling , deceiuing , causing to erre : for that is opus Diaboli , who is the Accuser and Seducer of men .

For the latter : Into a wealthy place . The greatnesse of our felicity doth farre transcend the grieuousnesse of our past misery . The dimension of our height exceedes that of our depth : neyther did affliction euer bring it so low , as our eleuation hath aduanced vs high . Hereon S. Paul Rom. 8. The sufferings of this present time are not worthy to Rom. 8. 18. be compared with the glory , which shall bee reuealed in vs . whether we compare or their Strength , Length .

For their vigour or strength : the affliction of man , in the greatest extremitie , that he can lay it on man , is but finite as the afflicter . The blow comes but from an arme of flesh , and therefore can wound but flesh . Yeeld the extention of it to reach so farre as any possible malice can driue it : yet it can but racke the body , distend the ioynts , sluce out the bloud , and giue liberty to the imprison'd soule . Which soule they cannot strike . Therefore saith Christ , Feare not him that hath power ouer the body onely , not ouer the soule . And euen in the middest of this dire persecution , God can eyther quite deliuer vs , that the storme shall blow ouer our heads , and hurt vs not : or if he suffers vs to suffer that , yet he will so qualifie the heat of it , that the coole refreshing of his blessed spirit inwardly to the Conscience , shall in a manner extinguish the torment . But now this wealthy place ; the spring of ioy that succeedes this winter of anguish , is illimited , insuppressible , inexpressible , infinite . So strongly guarded with an almighty power , that no robber violently , nor theefe subtilly , can steale it from vs . Some pleasure is mixed with that paine , but no paine is incident to this pleasure . There was some laughter among those teares , but there shall be no teares in this laughter : For Teares shall bee quite wiped from our eyes . By how much then the power of God transcends mans ; yea Gods mercie mans malice ; by so much shall our reioysing exceede our passion . By how much the glorious City of heauen , walled with Iasper and pure gold , shining as brasse , is Reu. 21. 12. 18. stronger then the vndefensed and naked cottage of this transient world : our future comforts arise in measure , pleasure and security , aboue our passed distresse . Thus for Strength .

If we compare their Length , we shall finde an infinite inequalitie . Paul calls affliction momentany , glory eternall . 2. Cor. 4. 17. Time shall determine the one ; and that a short time , a very winters day : but the other is aboue the wheeles of motion , and therefore beyond the reach of time . For a moment in mine anger , saith the Lord , I did hide my face from thee ; but with euerlasting mercy I haue had compassion on thee . Nothing but eternity can make eyther ioy or sorrow absolute . Hee can brooke his imprisonment , that knowes the short date of it : and he finds poore content in his pleasure , that is certaine of a sodaine losse . We know that our pilgrimage is not long through this valley of teares , and miserable Desart ; but our Canaan , home , Inheritance is a wealthy place ; glorious for countenance , blessed for continuance : wealthy , without want ; stable , without alteration ; a constant Mansion , an immoueable Kingdome . Vnto which our Lord Iesus in his appointed time bring vs . To whom , with the Father and Spirit of consolation , be all praise and glory for euer .

Amen .

GODS HOVSE : OR , THE PLACE OF PRAYSES . PSALME . 66. 12. I will goe into thy House , with burnt offerings : I will pay thee my vowes .

THE formerverse connexed with this , demonstrate with words of life Dauids Affliction Affection .

His Affliction , to be ouer-ridden with Persecutors : his Affection , to blesse God for his deliuerance . Great misery , taken away by great mercy , requires great thankefulnesse : I will goe into thy , &c.

Before wee put this Song into parts , or deriue it into particulars , two generall things must be considered . The Matter The Maner the Substance the Forme The matter and substance of the verse is Thankèfulnesse : the manner and forme , Resolution . The whole fabricke declares the former : the fashion of the building the latter . The Tenor of all is Praysing God : the key or tune it is set in Purpose : I will goe into thy house , I will pay thee my vowes . So that first I must intreat you to looke vpon a Solution , and a Resolution : a debt to be payd , and a purpose of heart to pay it .

The Debt

Is Thankefulnesse . This is the matter and substance of the wordes . God hauing first by affliction taught vs to know our selues , doth afterwards by deliuerance teach vs to know him . And when his gracious hand hath helped vs out of the low pitte , hee lookes that ( like Israel , Exod. 15. ) wee should stand vpon the shore , and blesse his name . Dauid that prayed to God de profundis ; a a Psal. 103. 1. ( out of the depths haue I called vnto thee ) doth after praise him in excelsis , with the highest Organs and instruments of laud.

Generall mercies require our continuall thankes ; but new fauours new prayses . b b Psal. 98. 1. O Sing vnto the Lord a New Song , for he hath done maruellous things . There is a fourefold life belonging to man , and God is the keeper of all . His naturall , ciuill , spirituall , and eternall life . Eloudie man would take away our naturall life . Psal. 37. The wicked watcheth the righteous , and seeketh to slay him . GOD Psal. 37. 32. keepes it . The slanderous world would blast our ciuill life , God blesseth our memory . The corrupted flesh would poyson our spirituall life , God c c Colos. 3. 3. hides it in Christ . The raging Deuill would kill our eternall life ; God preserues it in heauen . Vnworthy are wee of rest that night wherein we sleepe , or of the light of the Sunne that day wherein we rise , without praysing God for these mercies . If wee thinke not on him that made vs , wee thinke not to what purpose hee made vs . When I consider the workes of GOD , saith Augustine , I am wonderfully mooued to praise the Creator ; d d Contra Fa●…t . Manich. lib. 21. cap. 5. Qui prorsus ita magnus est in operibus magnis , vt minor non sit in minimis : who is so great in his great workes , that hee is not lesse in his least . But when we consider his worke of Redemption ; about which he was ( not as about the Creation , six dayes , but ) aboue thirtie yeeres . Where non sua dedit , sed se ; he gaue not his riches , but himselfe ; and that non tam in Dominum , quàm in seruum et sacrificium : not to be a Lord , but a seruant , a sacrifice . We haue Adamantine hearts , if the bloud of this saluation cannot melt them into praises .

But speciall fauours require speciall thanks , whether they consist in Eximendo Exhibendo ; either in redeeming vs from dangers , or heaping vpon vs benefites . Our Prophet in fiue instances , Psal. 107. exemplifieth this dutie . Of Trauellers , Captiues , sick-men , Psalm . 107. sea-men , & others subiect to the manifold varieties of life .

For Trauellers ; e e Ver. 4. They wander in the Wildernesse in a solitary way : hungry and thirstie , their soule fainting in them . They cry vnto the Lord in their trouble , and he deliuers them out of their distresses . For Captiues ; f f Ver. 10. They sit in darknesse , and in the shadow of death ; fast bound in affliction and yron . Their prayers find a way out of the prison to God , and God deliuers them out of the prison to liberty . For Sick , g g Ver. 17. Because of their transgression they are afflicted : their soule abhorreth all manner of meat , and they draw neere vnto the gates of death . The strength of their prayers recouers the strength of their bodies . For Mariners , h h Ver. 27. They reele to and fro , staggering like a drunken man ; and are at their wits end . They by their prayers appease the wrath of God , and hee appeaseth the wrath of the waues and winds .

Now the burden of the Song to all these deliuerances is this ; i i Ver. 8. 15. 21. 31. O that men would therfore praise the Lord for his goodnesse ; and for his wonderfull works to the children of men . And because these foure dangers are short of the innumerable calamities incident to mans life ; therefore in the end of the Psalme , much misery is heaped vp , and the Lord is the scatterer & dissoluer of that heape : that all flesh might sing ; Saluation is of the Lord .

And because these mercies are infinite ; so that what Christian may not say with Dauid ? k k Psal. 23. 6. Thy goodnesse hath followed mee all the dayes of my life . Therefore I infer with Paul , l l 1. Thes. 5. 18 In all things giue thanks . So our Psalmist , My mouth shall be filled with thy praise all the day long . What is meant by All the day , saith Augustine , but a praise without intermission ? As no houre slips by thee without occasion , let none slippe from thee without manifestation of gratitude . I will praise thee , saith he , O Lord , In prosperis , quia consolaris , in aduersis , quia corrigis : In a prosperous estate , because thou dost blesse me ; in affliction , because thou doost correct me . Fecisti , refecisti , perfecisti : Thou madest mee when I was not , restoredst me when I was lost ; supplyest my wants , forgiuest my sinnes ; and crownest my perseuerance . But as , Quò acerbior miseria , eò acceptior misericordia : the more grieuous the miserie , the more gracious the mercy . So the richer benefite requires the hartier thanks . Great deliuerances should not haue small gratitude : where much is giuen , there is not a little required . To tell you what God hath done for vs , thereby to excite thankfulnesse , would be to lose my selfe in the gates of my Text. I told you this was the ground and module of the Psalme . But I know , your curious eares care not so much for plaine-song ; you expect I should runne vpon Diuision . Heare but the next generall point , and I come to your desire : reseruing what I haue more to say of this , to my farewell , and last application .

I come from the Debt to be paid , to his Resolution to pay it . I will goe into thy house , I will pay , &c. Though he be not instantly Soluendo , he is Resoluendo . He is not like those Debters , that haue neither meanes , nor meaning to pay . But though he wants actuall , he hath votall retribution . Though hee cannot so soone come to the place , where this payment is to be made ; yet hee hath already paid it in his he●…rt . I will goe , I will pay . Here then is the Debters

Resolution .

There is in the godly a purpose of heart to serue the Lord . This is the child of a sanctified spirit , borne not without the throbs and throwes of true penitence . Not a transient and perishing flower , like Ionah's Gourd , Filius noctis ; oriens , moriens : but the sound fruit , which the sap of grace in the heart sends forth . Luke 15. When the Prodigall Sonne came to himselfe , saith the Text ; as if he had been formerly out of his wits : his first speech was , I will arise and goe to my Father : and will say vnto him ; Father , Luke 15. 18. I haue sinned . And what he purposed , he performed : he arose and went .

I know , there are many that intend much , but doe nothing : and that earth is full of good purposes , but heauen onely full of good works : and that the tree gloriously leaued with intentions , without fruit , was cursed : And that a lewd heart may be so farre sinitten and conuinced at a Sermon , as to will a forsaking of some sinne . Which thoughts are but swimming notions , and vanishing motions ; embrions , or abortiue births .

But this Resolution hath a stronger force : it is the effect of a mature and deliberate iudgement ; wrought by Gods Spirit , grounded on a voluntary deuotion ; not without true sanctification : though it cannot , without some interposition of time and meanes , come to performe that act which it intends . It is the harbinger of a holy life : the little clowd , like a m m 1. King . 18. 44 hand , that Eliah's seruant saw , pointing to the future showres of deuotion .

Well , this is but the beginning , and you know , many beginne , that doe not accomplish : but what shall become of them that neuer begin ? If he doth little , that purposeth , and performes not : what hope is there of them that will not purpose ? It is hard to make an Vsnrer leaue his extortion , the vncleane his lusts , the swearer his dishallowed speeches : when neither of them saith so much , as I will leaue them . The habite of godlinesse is farre off , when to will is not present : & we despaire of their performance , in whom cannot be wrought a purpose .

But to you of whom there is more hope , that say , we will praise the Lord ; forget not to adde Dauids execution to Dauids intention . God loues the present tense better then the future : a Facto , more then a Faciam . Let him that is President ouer vs , be a precedent for vs . Hebr. 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Behold , I come : not I will come , but I do come , to Heb. 10. 7. doe ●…y will , O GOD.

You haue heard the matter and manner of the Song : the Substance is Gratitude ; the Forme , a Resolution to giue it . To set it in some

Diuision or Method .

That euery present soule may beare his part ; heere be three straines , or staires , and graduall ascents : vp which our contemplations must mount , with Dauids actions .

1. An entrance into Gods house : I will goe into thy house . It is well that Dauid will bring thither his praises , himselfe . But many enter Gods house , that haue no businesse there : that both come and returne empty-hearted : that neither bring to God deuotion , nor carry from God consolation .

2. Therefore the next straine giues his zeale ; he will not come empty-handed ; but with burnt offerings . Manifold and manifest arguments of his harty affection . Manifest , because burnt offerings ; reall , visible , actuall , and accomplished works . Manifold , because not one singular oblation , but plurally offerings , without pinching his deuotion .

3. But yet diuerse haue offered Sacrifices and burnt sacrifices , that stunke like Balaams in Gods nosthrils : tendring Bullocks and Goates , not their owne hearts . Therefore the third straine affirmes , that Dauid will not onely offer beasts , but himselfe . I will pay thee my vowes . So that in his Gratitude is obseruable Quo Loco Modo Animo .

In what place , Gods house : after what manner , with burnt offerings : with what mind , I will pay thee my vowes . His deuotion is without exception : all the labour is to worke our hearts to an imitation .

I will goe into thy house . The first note hath two straines , Place , Entrance .

The place he purposeth to enter , is described by the Property , Domus . Proprietary , Dominus .

This house was not the Temple , for that was after built by Salomon : but the Tabernacle , or Sanctuary . GOD had his house in all ages ; as the wise Creator of all things , he reserued to him a portion in all things ; Non propter indigentiam , sed in re cognitionem : not that hee had need of them , but that he might be acknowledged in them . Though he be Lord of all Nations in the world , because the Maker of all men , yet he reserued a particular number of men , & appropriated them to himselfe : and these he called Suum populum , n n Luke 1. 68. His people .

Though thousands of Angels stand before him , and tenne thousand thousands of those glorious spirits minister vnto him : yet he culleth and calleth out some particular men to celebrate his seruice : sanctifying , or setting them apart to that office : & these he calls Suos ministros ; His Priests , his Ministers .

Though he be a Spirit , immortall , most rich ; and Lord of all things : the earth is his and the fulnesse thereof ; yea heauen and the glory thereof : o o Psal. 50. 12. If I were hungry , I would not tell thee : for the world is mine , &c. yet he reserueth to himselfe a certaine share of these inferiour things : and this hee calls Suam sortem : his portion : p p Mal. 3. 8. His tythes , his offerings .

Though he be Eternall , first and last : without beginning , without end : God of all times , and yet vnder no time : with whom a thousand yeares is but as one day : and euerlastingly to be honoured . Yet hee reserueth to himselfe a certaine time , wherein hee lookes for our generall worship : & this he cals Suum Diem ; his day , q q Esa. 58. 13. his Sabbaths .

Though hee be the r r Esa. 57. 15. High and Lofty One , that inhabiteth eternity , whose Name is Holy : though infinite and comprehended in no place . Yet he sets apart some speciall place , wherein his great name shall be called on : and this he calls Suam Domum ; His house . So Math. 21. My house shall be called the house of prayer . Here , I will goe into Thy House . Math. 21. 13.

God neuer left his Church destitute of a certain sacred place , wherein he would be worshipped . Adam had a place , wherein he should present himselfe to God , and God did present himselfe to him ; Paradise . God appeared to Abraham in a place , and sanctified it : and there s s Gen. 12. 7. Abraham built an Altar ; for it was holy . When hee commanded him to sacrifice his Sonne Isaac , hee appointed him a place ; on t t Gen. 22. 1. 2. Chron. 3. 1. a mountaine . And on this very mountaine was afterwards Salomons Temple built . 2. Chron. 3. Iacob according to the seuerall places hee dwelt in , built seuerall Altars to serue God on . The Israelites were translated out of Egypt for this very cause , that they might haue a place to sacrifice to the Lord . When they were come into Canaan , God commanded and directed Moses , to make a Tabernacle : which was but mobile Tabernaculum , to bee dissolued when Salomons glorious Temple was finished . Now all these particular places were consecrated to the seruice of God ; and called Loca Dei , Gods Places ; as Dauid calls this Domum Dei , Gods House .

This is the first note of the straine , the Place . The next is his Entrance ; wherein obserue ;

1. That Dauids first care is to visit Gods house . It is very likely that this Psalme was written by Dauid , eyther in exile vnder Saul , or in persecution by Absalon , or in some grieuous distresse : whereout being deliuered , hee first resolues to salute Gods House . Chrysostome in Opere imperfect . or whosoeuer was the Author of that booke ; notes it the property of a good Sonne , when hee comes to towne , first to visite his Fathers house , and to performe the honour that is due to him . We finde this in ▪ Christ . Math. 22. so soone as euer he came to Ierusalem , first he visits his Fathers house , He went into the Temple . What Mat. 21. 10. 12. the Sonne and Lord of Dauid did there , the same course doth the Seruant of his Sonne take heere : First , I will goe into thy House .

Oh for one dramme of this respect of Gods house in these dayes . Shall that place haue a principall place in our affections ? we would not then thinke one houre tedious in it , when many yeares delight vs in the Tents of Kedar . This was not Dauids opinion . a a Psal. 84. 10. One day in thy Court is better then a thousand . Nor grudge at euery penny that a Leuy taxeth to the Church : as if Tegumen parietibus impositum was enough : bare walls and a couer to keepe vs from raine : and aliquid ornatus was but superfluous ; except it be a cushion and a wainscot seate , for a Gentlemans better ease . The greatest preparation vsually against some solemne feast , is but a little fresh straw vnder the feete ; the ordinary allowance for hogs in the stye , or horses in the stable . For other cost , let it be Domus opportuna volu●…m , a cage of vncleane birds : and so it must bee so long as some sacrilegious persons are in it . It was part of the Epitaph of King Edgar .

Templa Deo , Templis Monachos , Monachis dedit agros . He gaue Temples to God , Ministers to those Temples , and maintenance to those Ministers . But the Epitaphs of too many in these dayes may well run in contrary termes . They take Tenths from good Ministers , good Ministers from the Churches , yea and some of them also the Churches from God . But here Quicquid tetigero , vlcus erit : that which I should touch is an vlcer : and I will spend no Physicke in immedicabile vulnus , vpon an incurable wound ; but leaue it Enserecidendum Domini ; to be cut off with the sword of Gods vengeance .

2. Obserue the reason why Dauid would goe into Gods house ; and this hath a double degree . To giue him . 1. Praise . 2. Publike praise ▪

1. Praise . Might not Dauid praise God in any place ? Yes , Dauid might and must blesse the Lord in any place , in euery place : but the place that is principally destin'd to this purpose , is Domus Dei ; Gods House . The name which God imposed on his house , and by which , as it were , he Christned it ; was Domus orationis , the house of prayer . As Christ , Math. 21. deriues it from Esa. 56. My house shall be called the house of prayer . Therefore those Math. 21. 13. Esa. 56. 7. houses were called in the Primitiue times , Dominica , the Lords houses ; and Oratoria , houses of prayer , deuoted to the praise of God .

I might heere take iust cause to taxe an error of our times . Many come to these holy places , and are so transported with a desire of hearing , that they forget the feruencie of praying and praising God . The End is euer held more noble then the meanes , that conduce vnto it . Sin brought in ignorance , and ignorance takes away deuotion . The Word preached brings in knowledge , and knowledge rectifies deuotion . So that all our preaching is but to beget your praying , to instruct you to praise and worship God . The most immediate & proper seruice and worship of God , is the end , and hearing but the meanes to that end . And the rule is true ; Semper finis excellit id quod est ad finem : the end euer excells that which leads to the end . b b Th. 1. qu. 117 art. 1. Scientia non est qualitas actiua , sed principium quo aliquis dirigitur in operando . Knowledge is not an actiue qualitie , but onely a meanes to direct a man in working .

Non tam audire , quàm obedire requirit Deus . God reckons not so much of our audience , as of our obedience : not the hearers , but the Iam. 1. 25. dooers are blessed in their deed . Indeed Christ saith , Blessed are they that heare the Word of God ; but with this condition , that they keepe it . The worship of GOD is the fruit of hearing , shew me this fruit . Our Oratoria are turned into Auditoria , and we are content that God should speake earnestly to vs , but wee will not speake deuoutly to him . I hope that no man will so ignorantly and iniuriously vnderstand me , as if I spake against hearing of Sermons frequently . God forbid : you must heare , and we must preach Acts. 6. The Apostles gaue themselues continually to prayer , and to the preaching of Acts 6. 4. the Word . Where yet Prayer is put in the first place .

I complaine not that our Churches are Auditories , but that they are not Oratories : not that you come to Sermons , ( for Gods sake come faster ) but that you neglect publique prayer . As if it were onely Gods part to blesse you , not yours to blesse God . And hereof I complaine with good company . d d De Incompreh . Dei naturae , Hom. 3. Chrysostome saith , that such a multitude came to his Sermons , that there was scarce roome for a late commer : & those would all patiently attend the end of the Sermon : But when prayers were to be read , or Sacraments to be administred , the company was thinne , the seates empty . Uacua , desertaque Ecclesia reddebatur .

Beloued , mistake not . It is not the onely exercise of a Christian to heare a Sermon : nor is that Sabbath well spent , that dispatcheth no other businesse for heauen . I will be bold to tell you , that in Heauen there shall be no Sermons ; and yet in Heauen there shall be Halleluiahs . And this same end , for which Dauid came to Gods house , shall remaine in glory ; to praise the Lord . So that all Gods seruice is not to be narrowed vp in hearing ; it hath greater latitude ; there must be prayer , praise , adoration , and worship of God . Neither is it the scope of Christianitie to knowe , but the scope of knowledge , is to be a good Christian. You are not Heathen , to aske Quid credendum , What must we belieue ? nor Catechists to demand e e Luke 3. 10. Quid faciendum , What must we doe ? You know what to belieue , you know what to doe . Our preaching hath not so much need monere , as monere : though you also need instruction , yet more need of exhortation : for you haue learnt more then euer you haue followed . Come then hither , both to heare God , and to praise God . As Dauid was not onely here a Praiser , but ver. 16. a Preacher . Come and heare all ye that feare God , and I wil tell you what he hath done for my soule .

2. Which fitly brings mee to the further exemplyfying of this cause , mouing Dauid to enter into Gods house . Which was not onely to praise him , but to praise him publiquely . Otherwise , he might haue muttered his orisons to himselfe : no , he desires that his mouth should be a trumpet of Gods glory ; as frequently in the Psalmes ; I will praise thee before the great congregations . There are some , that whatsoeuer seruice they doe to God , desire many witnesses of it : others desire no witnesses at all .

The former are hypocrites ; who would haue all mens eyes take notice of their deuotion : as if they durst not trust God without witnesse , for feare he should deny it . Such were the Pharises ; they gaue no almes without the proclamation of a trumpet : and their prayers were at the corners of streets ; such corners where diuerse streets met , & so more spectable to many passengers . To these Christ , Math. 6. Doe thy deuotion in secret ; and hee that see●… in Math. 6. 4. secret , shall reward thee openly .

The other haue a little desire to serue GOD , but they would haue no witnesses at all . They depend vpon some great man , that will be angry with it . And these would faine haue God take notice of their deuotion , and no body else . So Nichodemus stole to Christ by night : and many a Papists seruant would come to Church , if hee were sure his Master might not know of it . For hee feares more to be turned out of his seruice , then out of Gods seruice . To these Christ , Luke 12. Be not afraid of them that can kill Luke 12. 4. the body , and no more ; but feare him that hath power to cast into hell ; yea I say vnto you , feare him . A man may better lose his Landlords fauour , then the Lords fauour : his Farme on earth , then his manor or mansion in heauen .

Dauid was neither of these . His thankfulnesse shal not be hidden timore minantium ; nor yet will hee manifest it amore laudantium . Neither for feare of Commanders , nor for loue of commenders . He is neither Timidus , nor Tumidus : not fearefull of frownes , nor luxurious of praises : but onely desires to manifest the integritie of his conscience in the sight of God . It is the manner of the godly , not onely to ruminate in their minds Gods mercies , but to divulge them to the bettering of others . When wee yeeld thus to the world a testimony of our faith , & thankfulnesse in Gods publique honour ; we prouoke others to harken to religion , and inflame their hearts with a feruent desire to partake the like mercies . The fame of Alexander gaue heart to Iulius Caesar , to be the more noble warriour . The freedome of our deuotion giues an edge to others .

g g Sen. de benef. lib. 2. cap. 11. Beneficium qui dedit , taceat : narret qui accepit . Let him that giues a benefit , be silent : let him speake of it , that hath receiued it . There is that law of difference ( saith that Philosopher ) betwixt the dooer of a good turne , and the receiuer of it . Alter statim obliuisci debet . dati , alter accepti nunquam . The one ought quickly to forget what he hath giuen : the other ought neuer to forget what hee hath receiued . We are the receiuers , and must not forget . God gaue the Law to Israel , and the Custome of the Saints obserued it . h h Psal. 78. 4. What we haue heard and knowne , and our Fathers haue told vs : we will not hide from our children , shewing to the generations to come , the praises of the Lord .

Indeed there was a time , when Christ forbad the publishing of his benefite . Mark . 1. to the Leper ; See thou say Mark . 1. 44. nothing to any man of it . But he went out , and began to publish it much , & to blaze abroad the matter . I know , diuerse Diuines , by curious distinctions , haue gone about to excuse the matter ; by making this an admonitory , not an obligatory precept . But I subscribe to Caluin and Marlorat , who taxe it for an offence , and manifest breach of Christs commandement . And Ierome on that place sayes , that Non erat necesse vt sermone iactaret , quod corpore praeferebat . His tongue might be silent , for his whole body was turned into a tongue to publish it . The act was good , but not good at that time . Disobedient he was , be it granted : yet of all disobedient men commend me to him . Let not then any politicke or sinister respects tye vp our tongues , from blessing him that hath blessed vs . Suffocate not the fire of zeale in thy heart by silent lips , lest it proue key-cold . But say with our Prophet , i i Psal. 26. 12. My foot standeth in an euen place : in the congregations will I blesse the Lord .

We perceiue now the motiue cause that brought Dauid into Gods house : I would take leaue from hence in a word , to instruct you with what minde you should come to this holy place . We are in substance inheritors of the same faith , which the Iewes held : & haue in stead of their Tabernacle , Sanctuary , Temple ; Churches , places set apart for the Assembly of Gods Saints . Wherein wee receiue diuine Mysteries , and celebrate diuine Ministeries ; which are said by Damascen ; k k Orthod. Fid. lib. 1. cap. 16. Plus participare operationis & gratiae diuinae . There is nothing lost by the Gospell , which the Law afforded ; but rather all bettered . It is obseruable that the building of that glorious Temple , was the maturity and consummation of Gods mercy to the Iewes . Infinite were his fauours betwixt their slauery in Egypt , and their peace in Israel . God did , as it were , attend vpon them to supply their wants . They haue no guide : why , God himselfe is their guide , and goes before them in a pillar of fire . They haue no shelter : the Lord spreads a cloud ouer them for a Canopy . Are they at a stand , and want way ? The Sea shall part and giue them passage , whiles the diuided waters are as walls vnto them . For sustenance , they lacke bread : heauen it selfe shall powre downe the food of Angels . Haue they no meat to their bread ? A winde shall blow to them innumerable Quailes . Bread and flesh is not enough without drinke : behold , a hard rocke smitten with a little wand shall powre out abundance of water . But what is all this , if they yet in the wildernesse shall want apparell ? their garments shall not waxe olde on their backes . Doe they besiege ? Iericho walls shall fall downe before them : for want of engines , hailestones shall braine their enemies : Lampes , and pitchers , and dreames shall get them victorie . The l l Iosh. 10. 1●… . Sunne shall stand still in Gibeon , and the Moone in the valley of Aialon ; to behold their conquests . Lacke they yet a Land to inhabite ? the Lord will make good his promise against all difficulties , and giue them a land that flowes with milke and honey .

But is all this yet short of our purpose , and their chiefe blessednesse ? They want a House to celebrate his praise , that hath done all this for them : behold , the Lord giueth them a goodly Temple , neyther doth hee therein onely accept their offerings , but he also giues them his Oracles ; euen vocall oracles between the Cherubins . I might easily paralell England to Israel in the circumference of all these blessings : but my center is their last and best , and whereof they most boasted : The m m Ier. 7. 4. Temple of the Lord , and the Law of their God . To answere these wee haue the Houses of God , and the Gospell of Iesus Christ . We haue all , though all in a new manner . 2. Cor. 5. Old things 2. Cor. 5. 17. are passed away ; behold , all things are become new . They had an n n Heb. 8. 13. Old Testament , we haue the New Testament . They had the Spirit , wee haue a new Spirit . They had Commandements , we haue Nouum mandatum ; the o o Ioh. 13. 34. New commandement . They had an Inheritance , Canaan ; we haue a new Inheritance promised . Vids nouum coelum , & nouam terram ; p p Reu. 21. 1. I saw a new heauen , and a new earth . To conclude , they had their Temple , we haue our Churches : to which as they were brought by their Sabbath , so we by our Lords day : wherein as they had their Sacraments , so we haue our Sacraments . Wee must therefore beare the like affection to ours , as they did to that . We haue greater cause . There was the shadow , heere is the substance : there the figure , here the truth : there the sacrifices of beasts , heere of the Lambe of God , taking away the sinne of the world .

I finde my selfe here occasioned to enter a great sea of discourse ; but you shall see , I will make but a short cut of it . It is Gods house you enter ; a house where the Lord is present ; the place where his honour dwelleth . Let this teach vs to come .

1. With Reuerence . q q Leuit. 19. 30. Ye shall hallow my Sabbaths , and reuerence my Sanctuary : I am the Lord . The very mention of this Reuerence , me thinkes , should strike our hearts with our selfe-knowne guiltinesse . How few looke to their feet , before they enter these holy dores ? Eccl. 5. and Eccl. 5. 1. so they offer the Sacrifice of imprudent and impudent fooles . If they are to heare , they regard Quis , not Quid : any thing is good that some man speakes , the same in another triuiall . If the man likes them not , nor shall the Sermon . Many thus contend , like those two Germans in a Tauerne ; One said he was of Doctor Martins religion , the other protested himselfe of Doctor Luthers religion : and thus among their cups the litigation grew hote betweene them : whereas indeed Martin and Luther was but one man . Others , when they come first into the Church , they swappe downe on their seates , clappe their hattes before their eyes , and scarce bow their knees ; as if they came to blesse God , not to intreat God to blesse them . They would quake in the presence of an offended King ; who are thus impudent faced in the house of God . But saith the Lord , whose r r Esa. 66. 2. Throne is the heauen , and the earth his footstoole ; I will looke to him that trembleth at my word . So Iacob , Gen. 28. was afraid ; and sayd , How fearefull is this place ! s s Gen. 28. 17. This is none other then the house of God , and this is the gate of heauen . Whereupon Bernard , Terribilis planè locus , &c. A fearefull place indeed , & worthy of all reuerence : which Saints inhabit , holy Angels frequent , and God himselfe graceth with his owne presence . As the first Adam was placed in Paradise to keepe it ; so the second Adam is in the congregation of his Saints , to preserue it . Therefore enter not without Reuerence . t t Psal. 5. 7. I will come into thy house in the multitude of thy mercies ; and in thy feare will I worship toward thy holy Temple .

2. With Ioy . None but a free-will offering is welcome to God . It is a common opinion in the world , that Religion doth dull a mans wits , and deiect his spirits : as if mirth and mischiefe were onely sworne brothers . But Gods word teacheth , and a good conscience findeth , that no man can be so ioyfull , as the faithfull : nor is there so merry a land , as the holy Land : no place of ioy like the Church . Let the wicked thinke , that they cannot laugh if they be tied to the Law of Grace , nor be merry if God be in the company . But the Christian knowes , there is no true ioy , but the good ioy : and if this be any where , it is in the Temple . a a Psal. 122. 1. I was glad when they said vnto me : Let vs goe into the house of the Lord . Indeed therefore we are not merry enough , because we are not enough Christians . Can you wish more ioy to be receiued , then that Rom. 14 Peace of conscience , and ioy of the holy Ghost ? Hilaris cum Rom. 14. 17. pondere virtus ; a ioy that can neither be suppressed , nor expressed . Or more ioy to be communicated , then Colos. 3. in Psalmes , Hymnes , and spirituall songs , singing with Col. 3. 16. grace in your hearts to the Lord . Thinke , thinke , thy God is here . The Angels of heauen reioyce in his glorious presence , and crowne it as their cheefe felicity : and shall not poor man reioyce in his gracious presence ; as it were , his most blessed society ? yes ; the b b Psal. 4. 6. 7. light of thy Countenance , O Lord , shall put more gladnesse into our hearts ; then into the worldlings their aboundance of corne and wine . Cast away then your dulnesse , and vnwillingnesse of heart ; Come merrily and with a ioyfull soule into the house of God .

3. With Holinesse . It is holy ground ; not by any inherent holinesse , but in regard of the religious vse . For that place , which was once Bethel , the House of GOD ; proued afterwards Bethauen , the house of iniquity . But it is thus Gods Sanctuary , the habitation of his Sanctity : Procul hinc , procul este profani . Put off thy shooes ; d' off thy carnall affections ; the place where thou standest is holy ground . wash thy hands , yea thy heart in innocency , before thou come neere to Gods Altar . Bee the Minister neuer so simple , neuer so sinfull ; the word is holy , the action holy , the time holy , the place holy ; ordained by the most Holy , to make vs holy ; said a reuerend Diuine : Gods house is for godly exercises : they wrong it therefore that turne Sanctuarium into Promptuarium , the Sanctuary into a Butterie ; and spirituall food into belly-cheere . And they much more , that peruert it to a place of Pastime ; making the house of praise , a house of playes . And they most of all , that make it a house , not laudis , but fraudis : c c Math. 21. 13. My house is the house of prayer ; but ye haue made it a d●…nne of theeues : robbing , if not men of their goods , yet God of the better part , sincerity of conscience .

What a horrid thing would it bee , Beloued ; if you should depart from this Church , where you learne to keepe a good conscience , but into the market ; and there practise deceit circumuention , oppression , swearing , drunkennesse ! O doe not deriue the commencement of your sinnes from Gods house . What a mockery is this , and how odious in the sight of heauen , if you should begin your wickednesse with a Sermon ●…as the Papists beginne their treasons with a masse : I taxe no knowne person ; but for the facts and faults , Non ignota cano , I doe not speake of things vnknowne . I would to God your amended liues might bring me with shame againe hither , to recant and vnsay it .

But it often so falls out , that as those conspirators met at the Capitol , so the Church is made the Communis Terminus , where many wickednesses haue appointed to meete . d d 2. Cor. 6 ▪ ●…6 . What agreement hath the Temple of God with Idols ? Begin not the day with God , to spend all the rest with Satan . Your tongues haue now blessed the Lord : let not the euening finde them redde with oathes , or black with curses . Let not that saying of Luther be verifyed by you ; that In nomine Domini incipit omne malum ; in the name of God begins all mischiefe . Whatsoeuer your morning Sacrifice pretend , looke to your afternoone . You haue done so much the worse , as you haue made a shew of good : and it had beene easier for your profane hearts , to haue missed this admonition . This Caueat , before I leaue Gods house , I thought to commend to your practise , when you leaue it .

I haue held you too long in the Church , speaking of the Church . It was the most materiall point I propounded to my discourse : forgiue the prolixity ; the breuity of the rest shall make amends . The first straine or staire was his entrance into GODS house : now hee is in , what doth he ? what bringeth hee ? we finde

Burnt Offerings .

I haue three disswasions from punctuall tractation of this point . 1. The poore remnant of the fugitiue time . See Serm. on Psal. 118. 27. 2. I haue liberally handled it on former occasions . 3. The necessity is not great of discoursing the Sacrifices of the Law , in these dayes of the Gospell wee haue the light ; and therefore need not trouble our selues to call backe the shadowes .

Sacrifices are of great Antiquity : not onely the Booke of God , but euen the Law of nature hath imprinted in mans heart , that Sacrifices must be offered . It is written in the conscience , that an homage was due to the superiour power , which is able to reuenge it selfe of dishonour and contempt done it ; and to regratifie them with kindnesse that serued it . But Dauids Sacrifice was the earnest of a thankefull heart . I might amplifie it , and perhaps picke vp some good gleanings after others full carts .

I could also obserue , that Dauid came not before God empty-handed ; but brought with him some actuall testimony of his deuoted affection ; Burnt offerings . To the confusion of their faces , who will no longer serue God , if hee growes chargeable to them . If they may receiue from God good things , and pay him onely with good words , they are content to worship him . But if they cannot bee in his fauour , but it must cost them the setting on ; they will saue their purses , though they lose their soules . If hee requires ought for his Church , poore Ministers , or poore members ; they cry with Iudas , Ad quid perditio haec ? why is this waste ? They are onely so long rich in deuotion , as they may be rich by deuotion : and no longer .

But for our selues , be we sure that the best Sacrifice we can giue to God , is obedience : not a dead beast , but a liuing soule . The Lord takes no delight in the bloud of brutish creatures ; a spirit in bodies ; the impassible in sauours arising from Altars . It is the minde , the life , the soule , the obedience , that he requires : e e 1. Sam. 15. 22. To obey is better then sacrifice . Let this be our burnt offering , our Holocaust : a sanctified f f Rom. 12. 1. 2. Body and Mind giuen vp to the Lord . First the heart . My Sonne , giue me thy heart . Is not the heart enough ? no , the hand also ; g g Esa. 1. 16. wash the hands from bloud and pollution . Is not the hand enough ? no , the foot also : Remoue thy foot from euill . Is not the foot enough ? no , the lips also ; Guard the dores of thy mouth ; h h Psal. 34 13. Refrain thy tongue from euill . Is not the tongue enough ? no , the eare also ; Let him that hath eares to heare , heare . Is not the eare enough ? no , the eye also ; Let thine eyes be toward the Lord . Is not all this sufficient ? No , giue body and spirit . i i 2. Cor. 6. 20. Ye are bought with a price : therfore glorifie GOD in your body , and in your spirit , which are GODS . When the eyes abhor lustfull obiects , the eares slanders , the foote erring paths , the hands wrong and violence , the tongue flattery and blasphemie , the heart pride and hypocrisie : this is thy Holocaust ; thy whole burnt offering .

I will pay thee my vowes .

The third and highest degree of this Song is , Uowes ; I will pay thee my vowes . And here among vowes , I might sooner then with Burnt offerings , lose the time , your patience , and my selfe . This vow was no meritorious or supererogatory worke in Dauid . But though the Law generally binds him to Gods seruice , yet to some particular act of Gods seruice , he may newly binde himselfe by a vow . So k k Gen. 28. 20. 22. Iacob vowed a vow , saying ; If God will be with me , &c. This stone that I haue set for a pillar , shall be Gods house ; and of all that thou shalt giue me , I will surely giue the Tenth vnto thee . Our Prophet did vow performance of that duty , to which without vowing hee was obliged . Psal. 119. I haue vowed or sworne , and will performe it : that Psal. 119. 106. I will keepe thy righteous iudgements .

There are many cautions in vowes , which I must now vow to omitte . Onely Salomons rule excepted , Eccles. 5. When thou vowest a vow to God , deferre not to pay it ; for hee Eccl. 5. 4. 6. hath no pleasure in fooles , pay that thou hast vowed . Suffer not thy mouth to cause thy flesh to sinne . Let nothing be vowed that is not Penes vonentem , in the power of the vower : and then the thing being good , and thou enabled to performe it , this vow must be kept . For thy vowes are a heauy charge , Psalm . 56. Thy vowes are heauy vpon mee , O Psal. 56. 12. God .

The Papists haue strange , and often impossible vowes ; of Pouerty , Virginity , Pilgrimage . I will teach thee to make these vowes too , God enable thee to keepe them . If thou wilt vow pouertie , let it be in spirit . Vow thy selfe not in the world a begger , but a begger to Christ . Many blessed Saints haue serued GOD with their wealth , and thought not that religion was only in them that begged . If thou wilt vow virginity , vow thy selfe a Virgin to Christ : whether thou be married or single , keepe the bed vndefiled ; that l l 2. Cor. 11. 2. thou mayest be presented a pure Virgin to Christ . If thou wilt vow Pilgrimage , let it not be to our Lady of Loretto , or of Halle and Zichem , indeed not to our Lady , but to our Lord : vow thy selfe a Pilgrime to Christ : Loade not thy selfe with the luggage of this world , lest it hinder thy iourney ; and cease not trauelling till thou come to thy Home ; the place of peace and eternall rest . These are lawfull , lawdible vowes : the Lord send vs all to make them , and to keepe them .

You see , I am quickly got vp these two latter stayres : Some more speciall vse remaines onely to be made , and so giue way to conclusion . I will take from these three branches , a iust reproofe of three sorts of people : Refusers , Intruders , Back-sliders . Refusers to come , being called . Intruders , that come being not prepared . And Back-sliders , that make vowes , but not keepe them . The first say not , We will goe into thy house . The second say , We will goe into thy house , but not with burnt offerings . The last deny not both the former : We will goe into thy house , and with burnt offerings ; but non soluent vota ; they will not pay their vowes .

1. Refusers or Recusants are of two sorts ; Papists , and Separatists , or Schismatikes .

1. Papists ; and they haue so much recourse ad transmarina Iudicia ; to beyond-sea Iudgements ; that they dare not come into Gods house , because of the Popes interdiction . And the Popes haue so wrought and brought it about now , that they will not onely in abstracto be had in reuerence ; but in concreto be feared with obseruation . Though at first thirty Bishops there successiuely yeelded their heads to the blocke for Christ : yet afterwards , by change of Bishops in that See , and of humors in those Bishops , such alteration hath followed ; that Rome is no liker to what Rome was , then m m 1. Sam. 19. 13 Michals Image on a pillow of goates haire , was like Dauid . The cause therefore of their not communicating with vs , is awe of the Popes Supremacie . For some of their greatest Writers haue iustified our Communion booke , to containe all doctrine necessary to saluation . The not suffering them to come to Gods house , is then rather a point of Popish policie and state , then of Christian deuotion . But indeed they are the Satanicall Iesuites that set them afoote . The common people , like the Mare mortuum , a dead Sea , would be quiet enough , if these blustring windes did not put them into tumult . And so long as those dogges can barke against Gods house , the poore affrighted people dare not come there . So that England may haue their bodies , but Rome hath their hearts ; and the danger is fearefull , lest Satan also come in for his share , and take possession of their soules .

2. Schismatikes ; who , because their curious eyes ( looking through the spectacles of opinion ) spy some Morphew of corruption on the Churches face , will vtterly forsake it . There are some that refuse peaceable obedience , as the Poet made his Playes , to please the people ; or as Simon Magus was Christned ; for company . The Separatists are peeuishly wretched : discontent driues them from God ; and though they say , they flie for their conscience , indeed they flie from their conscience : leauing all true deuotion behind them , and their wiues and children vpon the Parish .

2. Well , they are gone , and my discourse shall trauell no further after them : but fall vpon others neerer hand . There are some so farre from Refusers , that they are rather Intruders . They will come into Gods house , but they will bring no burnt offerings with them : no preparation of heart to receiue benefit in the Church . They come without their wedding garment , and shall one day heare that fearefull and vnanswerable question ; Friends , how came you in hither ?

These are the vtterly prophane , that come rather with a lame knowledge , then a blinde zeale . For some of them , good clothes carry them to Church : and they had rather men should note the fashion of their habites , then God the habite of their hearts . They can better brooke ten disorders in their liues , then one in their locks . Others are the secure semi-atheisticall Cosmopolites ; and these come too : and none take a truer measure of the Sermon : for their sleepe beginnes with the prayer before it , and wakens iust at the Psalme after it . These thinke , that God may be serued well enough with looking on . And their vtmost dutie , but to bring their bodies a little further liuing , then they shall be brought dead : for then perhaps they shall come to the Church-yard , now they will bring them to Church . Deuotion and they are almost strangers , and so much as they know of it , they dishonour by their acquaintance . Their burnt offerings are nothing else , but a number of eyes at vtmost lift vp to heauen ; their heart hath another center . They bring as many sinnes with them euery day to Church , as they haue beene all their liues in committing . Their hands are not washed from aspersions of lust and bloud : their eyes are full of whoredome , their lips of slander , their affections of couetousnes , their wits of cheating , their soules of impiety . If there were no Saints in the Church , how could they hope , the roofe would not fall on their guilty heads ! But I wil leaue them to the Lords reproofe . Iere. 7. Will ye steale , murther , commit adultery , and sweare falsely : and come and stand before Iere. 7. 9. 11. mee in this house , staring mee in the face , as if you were innocent ? Behold , euen I haue seene it , saith the Lord .

3. There is yet a last-sort ; that will come into Gods house , and bring with them burnt offerings , a shew of externall deuotion ; but they will not pay their Vowes . Distresse , warre , captiuitie , calamitie , famine , sicknes , brings downe the most elate and lofty spirits . It turnes the proud Gallants fether into a kerchefe , pulls the wine from the lippes of the drunkard ; ties vp the tongue of the swearer , whom thunder could not adiure to silence : makes the Adulterer lothe the place of his sinne , the bed . And though the Vsurer stuffe his pillow with nothing but his bonds and morgages , softer and sweeter in his opinion then Downe or fethers ; yet his head will not leaue aking .

This misery doth so sting , terrifie , and put sense into the dead flesh of the nummed conscience ; that ( all worldly delights being found like plumme●…s of lead , tied about a man while he is exposed in this Sea ; so farre from helping him to swimme , that they sinke him rather ) the eye lookes about for another shore , and finds none but God . To this so long forgotten God , the heart beginnes to addresse a messenger , and that is Prayer . God ( the wicked see ) must be called on , but they knowe not how . They haue beene so meere strangers to him , that they cannot tell how to salute him . Like beggers that are blind , they are forced to beg , but they see not of whom . Or if their eyes are so farre open ; Vident quasi è longinquo salutem , sed interiacente pelago : vident quò eundum , non quà : They see health a farre off , as it were beyond the Sea : they see whither they would goe , but not which way .

If any inferior thing , or created proppe could vphold them , God should not be sollicited . If friends wil , if Physike will , if money will , if all the delicate obiects for any sense will ease or appease their griefe , they will not seek to heauen . Yea , if Beelzebub the God of Ekron can cure them , they will not trouble the GOD of Israel . But all lower pleasures to one thus sick , is but like a sweet harmonie of musike to a deafe man . There is no hope of comfort but from aboue the clowds . Health & prosperity is but as a Coach to carry our desires to heauen , but sicknes is the post-horse . Onely this Sub poena can bring vs to put vp a supplication in the high Court of Requests and Mercie . Now loe , they pray , they beseech , they sigh , they weepe , they bleed , and lastly they vow .

What vow they ? Either some new act to be done , or some old act to be left vndone . Now the drunkard vowes abstinence , the lustfull vowes continence , the swearer vowes to leaue his blasphemy : the Incloser vowes to throwe open his taken in commons : the proud vow to leaue their gawdy vanitie : the worldling vowes to be charitable , and to relieue the poore . And perhaps at such a pinch or dead lift , one Vsurer in a thousand yeeres may vow to forsake his vsury , and to restore all that he hath so gotten . Now they say , Lord , remoue from me this malady , this extremity ; and I will hereafter serue thee better , loue thee more , belieue thy Gospell , relieue thy poore , giue something to an Hospitall , or doe some such act as may testifie my thankfulnes .

Well , God heares and grants ; health comes , strength is recouered , the danger is ouer , they are well . Now vbi vota ? Where be their vowes ? Alas , we rise from our beds of sicknes , and leaue our vowes behind vs . Aegrotus surgit , sed pia vota iacent .

Physicians haue a rule among themselues , concerning their Patients : Take whiles they be in paine . For whatsoeuer they promise sick , when they are well , they will not performe it . So God had need to take what deuotion hee can get at our hands in our misery ; for when prosperitie returnes , we forget our vowes . You haue often heard that old verse : D●…mon languebat , tunc monachus esse volebat . Daemon conn●…luit , daemon vt ante suit . And as wittily Englished : The Diuell was sicke , the diuell a Monke would be , The Diuell was well , the diuell of Monke was he .

The morall of it sutes full to our present purpose . It is reported of Constantinople , that a terrible Earthquake had ouer throwne many houses , slaine much people . Hereupon the remaining Inhabitants affrighted , fel deuoutly to their prayers and vowes : priuately in their chambers , publikely in their Churches : the poore were relieued , iustice administred , their liues much amended . But afterwards when God held his hand , they held their tongues : hee forbore plaguing , and they forbore praying : the rod ceased , and their pietie withall ; they forgot their vowes .

When the Lord hath striken vs by famine ; in withholding the raine from vs ; or in powring down too much too fast vpon vs : Or by a greeuous plague , turning our popular streets into a Desart : we straight growe penitent ; Zeale carries vp our cryes to heauen ; wee pray , wee sigh , we weepe . Sorrow sits in our eyes , deuotion on our lips , God hath at that time more hearty prayers in an houre , then ordinarily in a yeere . But as the Poet spake , Nocte pluit tota , redeunt spectacula manè .

The Lord no sooner takes off the burden of misery ; but we also shake of the burden off pietie ; we forget our vowes . O the mercy of God , that such forgetfulnesse should possesse Christian hearts ! This was vnthankfull Israels fault , Psalm . 106. They soone forgot his workes : they forgate , yea soone : they made haste to forget : so the Psal. 106. 13. Originall is ; They made haste , they forgate . Like men that in sleep shake death by the hand , but when they are awake will not know him .

It is storied of a rich Merchant , that in a great storme at Sea , vowed to Iupiter if he would saue him and his vessell , to giue him a Hecatombe . The storme ceaseth , and he bethinkes himselfe that a Hecatombe was vnreasonable ; he resolues on seuen Oxen. Another tempest comes , and now hee vowes againe the seuen at least . Deliuered then also , he thought that seuen were too many , and one Oxe would serue the turne . Yet another perill comes , and now he vowes solemnely to fall no lower : if he might be rescued , an Oxe Iupiter shall haue . Againe freed , the Oxe stickes in his stomacke , and hee would faine draw his deuotion to a lower rate ; a Sheepe was sufficient . But at last being set ashore , hee thought a Sheepe too much ; and purposeth to carry to the Altar onely a few Dates . But by the way , he eates vp the Dates , and layes on the Altar onely the shels . After this rate doe many performe their vowes . They promise whole Hecatombes in sickenesse ; but they reduce them lower and lower still , as they grow well . He that vowed to build an Hospitall ; to restore an Impropriation to the Church ; to lay open his inclosures , and to serue God with an honest heart : brings all at last to a poore reckoning ; and thinkes to please the Lord with his empty shells . There was some hope of this mans soules health , whiles his body was sicke : but as his body riseth to strength , his soule falls to weakenesse .

It is the reproach of Rome ; No peny , no Pater noster : let it not be our reproach and reproofe too ; No plague , no Pater-noster ; no punishments , no prayers . Thy vowes are Gods debts , and Gods debts must be payd . He will not ( as men doe desperate debters ) dismisse thee on a slight composition . No ; n n Bern. Iustè exigitur ad soluendum , qui non cogitur ad vouendum . He is iustly required to pay , that was not compelled to vow . o o Aug. in Ep. ad Armentar . et Paulinum . Non talis eris , si non feceris quod vouisti , qualis mansisti , si nihil tale vouisses : Minor enim tunc esses , non peior . Thou remainest not the same hauing vowed , and not performed ; as thou hadst beene , hadst thou not vowed . Thou hadst then been lesse , thou art now worse .

Well then Beloued ; if wee haue vowed a lawfull vow to the Lord , let vs pay it . Let it not be sayd of vs , that we doe Aliud sedentes , aliud stantes : one thing sitting in our chayre of sickenesse , another thing standing in our stations of health . The Lord doth not deliuer vs out of the bond of distresse , that we should deliuer our selues out of the bond of obedience . p p Gal. 6. 7. Be not deceiued , God is not mocked : for whatsoeuer a man soweth , that shall he reape . The next blow of his hand will be heauier , because thou hast soone forgotten this . Who can blame iustice , if he strike vs with yet greater plagues ; that haue on our deliuerance from the former , so mocked him with the falling fruites of our vowed deuotion ? Come wee then whose hearts the mercy of God , and bloud of Iesus Christ hath softned ; and say with our Psalmist ; We will goe into thy house , O Lord , we will pay thee our vowes .

You see all the parts of this Song : the whole comfort or harmony of all is Praising God . I haue shewed you Quo loco , in his house : Quo modo , with burnt offerings : Quo animo , paying our vowes . Time hath abridged this discourse , contrary to my promise and purpose .

In a word , which of vs is not infinitely beholding to the Lord our God : for sending to vs many good things , & sending away from vs many euill things ? O where is our praise , where is our thankefulnesse ? What shall we doe vnto thee , O thou preseruer of men ? What ? but take the cup of saluation , and blesse the Name of the Lord ? q q Psal. 100. 4. O let vs enter into his gates with thanksgiuing , and into his Courts with praise : let vs be thankefull vnto him , and blesse his Name . And let vs not bring our bodies onely , but our hearts ; let our soules be thankfull .

Mans body is closed vp within the Elements ; his bloud within his body ; his spirits in his bloud , his soule within his spirits ; and the Lord resteth in his soule . Let then the soule praise the Lord : let vs not draw neere with our lippes , and leaue our hearts behind vs : but let vs giue the searcher of the hearts , a hartie praise . Ingratitude is the deuills Text ; oathes , execrations , blaspemies , & lewd speeches are Commentaries vpon it . But thankfulnesse is the language of heauen ; for it becommeth Saints to bee thankefull . As therefore we would giue testimonie to the world , and argument to our owne conscience , that wee serue the Lord ; let vs promise and performe the words of my Text : We will goe into thy house with burnt offerings : we will pay thee our vowes . The Lord giue thankfulnesse to vs , and accept it of vs ; for Iesus Christ his sake .

Amen .

MANS SEED-TIME AND HARVEST : OR , Lex Talionis . GALAT. 6. 7. Be not deceiued , God is not mocked : for whatsoeuer a man soweth , that shall he also reape .

THESE words haue so neere alliance to the former , that before wee speake personally of them , we must first finde out their Pedegree . To fetch it no higher , then from the beginning of this Chapter , the line of their Genealogie runnes thus . 1. Supportation of the weake , vers. 1. and 2. 2. Probation of our selues , vers. 4. 3. Communication of dueties to our Teachers , vers. 6. The first is an action of Charity : the second of Integrity : the third of Equity .

This last is the Father of my Text : and it is fitte , that we being to speake of the childe , should first looke a little into his Parentage . Patrique simillima proles . It is this . Let him that is taught in the word , communicate to him that teacheth in all good things .

This , one would thinke , should stand like the Sunne , all men blessing it : yet Mammon hath suborned some dogges to barke against it . Will they say , Let him is onely permissi●…e ? They shall finde it was imperatiue ; a a Gen. 1. 3. Let there be light , and there was light . Though their sensible hearts want the obedience of these insensible creatures . Or will they except against Taught ; as if they that will not be taught , were not bound ? Indeed many are bet●…er fed then taught ; otherwise they would not deny foode to his body , that does not deny food to their soules . Or perhaps they will plead Indignitatem docentis , the vnworthinesse of the Teacher . And what Paul shall be worthy if euery Barbarian may censure him ? But non tollatur diuinum debi●…um , propter humanam debilitatem . Let not God lose his right , for mans weakenesse . b b Mal. 3. 8. You haue robbed me , saith God ; not my Ministers .

Will not all this quarrelling serue ? yet still Pauls proposition must haue some opposition . Though we must giue something to our Teachers , yet this charge doth not fetch in Tithes . This , this is the point : proue this , and you shall finde many a great mans soule , as his Impropriations cannot be , in a damnable Lapse . I would say somthing of it ; but me thinkes I heare my friends telling me , what Sadolet said to Erasmus . Erasmus would proue , that worshipping ▪ of Images might well bee abolished . I grant ( quoth Sadolet ) thy opinion is good : but this point should not bee handled , because it will not bee granted .

I am sure , Gods law giues tythes to his Church : but say they , that Law is abolished ; repealed by a new Act of Parliament . Paul in his Epistle frees vs from the olde Law . Indeed Paul speaking of our Sanctification and Saluation ; notes our deliuerance from the Lusts of the Flesh , and from the lists of the Law . From the Ceremoniall Law wholly , from the Morall onely so farre as it shall not condemne those in Christ . But who , saue an Aduocate of Mammon , will limit Tenths to Ceremony ? God requires a portion of our Time , of our Goods : the Seuenth of our time , the Tenth of our goods : and wee haue those , that turne both into Ceremony . Such make the Sabbath it selfe a meere Ceremony . But bee not deceiued , God is not mocked .

This same 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , In all good things , is of some latitude . Many will allow some of their goods , but they snarle at Pauls In omnibus . The Minister shall haue the Easter-booke , perhaps some other trifles : it may be ( against their wills ) wooll and lambes : but shall the blacke coate carry away the Tith-shocke ? The gumm'd Taffata Gentleman would fret out at this . They plead to their Vicar , We giue what the Law allowes . What their Law , not what the Gospell . And yet they hope not to be saued by the Law , but by the Gospell .

The Apostle saith , Part of all ; why then not the tenth part , which God at the first commanded , and custome in all ages commended ? That part once assigned of God , should preuent all arbitrary disposing of men . What Landlord leaues it to his Tenant , to pay him what rent he list ? If Mammon must set out Gods portion , he is sure to haue but a little . It was neuer well with the Church , since it was at the worlds finding . No man feares to surfet , whiles he is at his enemies feeding .

I thinke the purest and precisest Reformers ( deformers I should say ) of Religion , can hardly order this matter , better then God hath done . Euery plummet is not for this sound : nor euery line for this leuell : nor out of many such blockes can a man carue Mercurie . The Canon Law saies , that Si Princeps causam inter partes audierit , & sententiam dixerit ; lex est in omnibus similibus . If the Prince heare a cause betwixt parties , and giue a definitiue Sentence , that is a ●…aw to decide all controuersies of the same nature . But we haue the Prince of heauens Sentence for paying of Tithes ; before the Law to Abraham , vnder the Law to the Iewes ; therefore small reason that it should not hold vnder the Gospell among Christians . Be not deceiued , God , &c.

They were the Churches , why are they not ? Plead what you will , God hath a grieuous Quare impedit against you . You say , they were taken away from idle drones , and fatte bellied Monkes . So Rapiuntur ab ind●…gnis , 〈◊〉 à dignis . From the vnworthy they were taken , and from the worthy they are detained . But to whom are they giuen ? Possidebant P●…pistae , possident Rapistae . Those kept some good hospitalitie with them , these keepe none . So that as c c Lib. 1. cap. 4. Comin●…us obserues vpon the battell of Montlch●…y : some lost their liuings for running away ; and they were giuen to those that ranne ten mile further . Idlenesse lost , and oppression hath gained . But let me say with the Psalmist , Psalm . 11. d d Psal. 11. 3. The foundations are cast downe : but what hath the righteous done ? The foundations of the Church , which shuld hold vp the Gospell , tenths & maintenance , are cast downe , because of superstitious abusers ; but what hath the righteous done , that these things should be taken from them ? e e Arondel . Ar●… . B. of C●…nt . S●…e Fox . Mar●…l . pag. 533. A Bishop comming to a Towne , because the Bells rang not , suspended the Organs . A strange kinde of reuenge , because the Bells rang not in the Steeple , to suspend the Organs in the Quire . So because those Bells , not of Aaron , but of Antichrist , did not ring to Gods glory : you haue suspended the Organs and meanes of liuing from them that take paines ; and in your owne consciences preach to you the sincere Gospell of Christ . But be not deceiued , God is not mocked .

Or perhaps you say , you must haue these Church-liuings for Hospitalities sake , that you may keepe the better houses . So you make the Cleargy poore , that you may make the poore rich .

I haue read , that the Sophy of Persia , beeing to send a great summe of money for an offering to Mahomet in Arabia , would send none of his owne coyne ; for that he said was gotten by ill meanes : but exchanged it with English Merchants , because theirs was gotten honestly , and with a good conscience . So it may bee , you thinke that your owne vniust moneys , and extorted commings in by the ruine of your Tenants , is no good offering to GOD. But the Church-mans liuing comes honestly , and with a good conscience ; and therefore you will take that , to offer your sacrifice of almes to God . But heerein you come short of the Persian : you doe not giue your owne Lordships and lands in exchange . Yet me thinkes , if spirituall liuings must be giuen to the poore , you might suffer the Church to giue her owne . I could neuer finde eyther in Albo Praetorum , or in Rubrica Martyrum , how the Laity was deputed to this stewardship . Sure they intrude themselues into this Office , and will be Gods Almoners , whether he will or no. If they will giue to the poore ; let them giue that is theirs . f f Ambr. Dona quaerit , non spolia Deus . God expects and respects gifts of thine owne , not spoyles of others . Be not deceiued , God is not mocked .

But where is your Hospitality after all this ? you can tell me ; nay I can tell you . Bestowed amongst Silk-men , Mercers ; yea , vpon Taylers , Players , Harlots ; and other insatiable beggers of the same ranke . In the raign of Alexander Seuerus , the Tipplers , & Alehouse-keepers complained against the Christians , that they had turned a place of ground to some religious vse , which belonged to them . But the very heathen Emperour could answere ( vpon hearing the cause ) that it was honest and fitte , God to be serued before Alehouses . Who would not iudge , that Tithes are fitter to be giuen to God , then to hounds , harlots , sycophants , inuenters of fashions , and such bawdes of pride and notorious iniquitie ?

This I will speake boldly , and iustifie ; that Hospitality was at the same time impropriated from the land , that spirituall liuings were impropriated from the Church . You haue not robbed Peter to pay Paul , but to pay Iudas . And hence misery sets her blacke foo●… into so many faire dores : all comes to beggery at last . They that swallow Churches , like dogs that eat knot-grasse , neuer thriue after it . Be not deceiued , God is not mocked . I haue rubbed this sore enough , and conclude with that saying of Chrysostome : g g Chry. in Mal. 3. Moneo vt reddatis Deo sua , vt Deus 〈◊〉 vobis vestra . Restore to God his owne , that God may restore to you your owne .

Thus as he that had pulled one of Salomons Curtaines , the rest would follow ; though in the first there were worke enough for his admiration . So in this coherence , pardon me , if I haue beene somewhat plentifull . It was the induction to my Text : and the dore thus opened , let vs enter in to suruay the building . Be not , &c. The whole may be distinguished into a Caution . Reason . The caution , Be not deceiued , God is not mocked . The Reason ; For whatsoeuer a man soweth , that shall hee also reape . The Caution is partly Disswasiue : Be not deceiued . Perswasiue : God is not mocked . You may deceiue your selues , you cannot deceiue God . These two circumstances make against two defects Error . Be not deceiued . Hypocrisie . God is not mocked .

The Disswasion : Be not deceiued .

This is the voyce of a friend , studying Aut praeuenire errori , aut reuocare errantem ; eyther to preuent a man , before he erres , or to recall him erring . A phrase often vsed by our Apostle , Ephes. 5. Let no man deceiue you with Ephes. 5. 6. vaine words . Nihil facilius est , quàm errare . There is nothing easier , then to erre . There is no man but erres ; sometime●… in via pedum ; often in via morum . This prouision then is necessary . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Deceits lye as thick vpon the earth , as the Grashoppers did in Egypt ; a man can scarce set his foote besides them .

But to preuent the deceiuings of sinne is our Apostles intention , Hebr. 3. Lest any of vs bee hardned , through the Heb. 3. 13. deceitfulnesse of sinne . Sinne is crafty , and full of delusion : there is no sinne but hath his couzonage . Vsury walkes in Alderman Thrifty's gowne . Pride gets the name of my Lady Decencie . Idolatry , as if it dwelt by ill neighbours , praiseth it selfe ; and that for the purest Deuotion . Homicide marcheth like a man of valour ; and Lust professeth it selfe Natures Scholler . Couetousnesse is goodman Nabals husbandry : and Enclosing , Master Oppressors policie . We were wont to say , that blacke could neuer be coloured into white : yet the deuill hath some Painters that vndertake it . Euills are neere neighbors to good . Errore sub illo , Pro vitio virtus crimina saepe tulit . By that meanes vertue hath borne the blame of vices faults : yea , and more then that ; Vice hath had the credite of Vertues goodnes . But be not deceiued .

When mens wits , and the deuils to helpe , haue found out the fairest pretexts for sinne ; Gods iustice strikes off all , and leaues Sinne naked and punishable . Many pretences haue been found out for many sinnes : besides distinctions , mitigations , qualifications , extenuations , colours , questions , necessities , inconueniences , tolerations , ignorances . But when man hath done , God begins . One argument of Gods now , is stronger then all ours . Thou shalt not doe this . Goe study to perswade thy selfe , that thou mayest : yet at last GOD takes away all thy distinctions , when he poures his wrath on thy naked conscience . Then where is thy paint ? If it preuaile not against the Sunne , what will it doe against the fire ?

God charged our first Parents , that they should not eate of the forbidden fruite : If you doe , you shall dye . The deuill comes first with a flatte Negatiue ; h h Gene. 3. 4. Non mori●…mini : Ye shall not dye . Then with subtile promises ; Yee shall be as Gods , knowing good and euill . But what is the euent ? They eate , and they die ; are instantly made mortall , and should haue died for euer , but for a Sauiour . GOD bids Saul slay all in Amalek , 1. Sam. 15. Smite Amalek , vtterly destroy all that they haue , and spare them not . Yet Saul 1. Sam. 15. 3. spares Agag , and the fatte cattell . Why is this a fault ? I spared the best of the cattell for Sacrifice to the Lord . Will not this serue ? No : God reiects Saul from beeing King ouer Israel ; who had reiected God from beeing King ouer Saul . Be not deceiued , God is not m●…ked .

Consider we here the examples of Uzzah , and Vzziah . For a a 1. Chr. 13. 10. Vzzah ; God had charged , that none but the consecrated Priests should touch the Ark●… . Uzzah seeing the Oxen shake the Arke , put forth his hand to stay it vp . Was this a sinne to stay the Arke of God from falling ? Yes : God proues it ; he layes him dead by the Arks side . For Vzziah , God had charged , Numb. 18. that none should inuade the Priests office . The stranger that commeth Num. 18. 7. nigh , shall be put to death . b b 2. Chr. 26. 18. Vzziah will come to the Altar with a Censor in his hand to offer Incense . Why , is this an offence to offer to the Lord ? Yes : GOD makes it manifest ; Vzziah is a Leper to his dying day . God had commanded the Prophet sent to Bethel ; c c 1. King . 13. 17 Thou shalt eate no bread , and drinke no water there . Well , he is going homewards ; and an old Prophet ouer-takes him , & perswades him to refresh himselfe . No saies the other , I must not ; For so was it charged me in the Word of the Lord ; Thou shalt eate no bread , &c. But sayes the old Prophet ; An Angell spake to me , saying , Bring him backe , that he may eate bread . Well , he goes : Is not a Prophets word ? an Angels word authoritie enough ? No , the Lord proues it ; he giues a Lion leaue to slay him . Bee not deceiued , God is not mocked .

The Iewes knew , that they ought not to despise their Messias . He is come : Loe now , they study arguments against him . Iohn 7. Wee know this man whence hee is : but Ioh. 7. 27. when Christ commeth , no man knoweth whence hee is . And c c Ver. 52. Search and looke ; for out of Galilee ariseth no Prophet . Be these their cauills against Gods expresse charge ? Hee answers all , when he leaues their house vnto them desolate . I hope I may take a little , sayes ●…ehazi : but enough tooke him for it , a continuall Lepro●…e . The euill Seruant hath his plea , Math. 25. I knew that thou wert a hard man , &c. Therefore I hid thy talent in the earth : loe , there thou hast Math. 25. 25. that is thine . But what followes , ver. 30 ? Cast yee that vnprofitable seruant into vtter darknesse : there shall be weeping and gnashing of ●…eeth .

To come from example to application . It is Gods command concerning Princes ; Touch not mine Anointed . The Papists will touch them with the hand of death ? Why , they haue warrant from the Pope . Gods Word saies not so , either in precept or precedent . If any King in Gods booke had beene deposed by a Priest , all the Schooles and Pulpits would haue rung of it : wee should haue had no rule with the Church of Rome . But it falls out happily ; Ut quod praecepto non iubetur , etiam exemplo careat . That as it is not commanded by charge , so nor commended by examples . But will they still argue for this shedding of the bloud-royall ? The gallhouse confutes them heere ; but their worst confutation will be confusion hereafter .

God sayes thou shalt not put thy money to vsury : thou hast found out many distinctions to satisfie thy conscience , or rather thy couetousnesse . Gods word & thy will are at oddes . He sayes , Thou shalt not : thou sayest , thou may est . On these and these termes , Hell fire shall decide the question . Relieue the poore , saith the Lord . Thou suckest their blouds rather : but howsoeuer wilt giue nothing . Why , may we not doe with our owne what wee list ? Well , this same Ite maledict●… ; Goe yee cursed , is a fearefull and vnanswerable argument . Thus flesh and bloud speedes , when it will deale with God on termes of disputation . If Gods owne reason , Thou shalt not do this , be not stronger then all ours now ; it shal be one day . d d Eph. 5. 6. Let no man deceiue you with vaine wordes : for , for these things , the wrath of God shall come vpon the children of disobedience . Be not deceiued .

As euery particular Sinne hath the particular colour : so there are generall pretexts for generall sinnes ; whereby many soules are deceiued . I find this doctrine , though plaine , so necessary , that I must be bold to pursue it . You may easily forgiue all good faults . There are seuen generall pleas for sinne .

1. Predestination is pleaded . If I be written to life , I may doe this : for many are saued that haue done worse . If not , were my life neuer so strict , hell appointed is not to be auoided . These men looke to the toppe of the Ladder , but not to the foote . God ordaines not men to iump to Heauen , but to climbe thither by prescribed degrees . Non per saltum , sed scansum . Qui ordinauit finem , ordinauit media ad finem . He that decreed the end , decreed also the meanes that conduce to it . If thou take liberty to sin , this is none of the way . Peter describes the rounds of this ladder , e e 2. Pet. 1. 〈◊〉 . faith , vertue , knowledge , temperance , patience , godlines , charity . Thou runnest a contrary course , in the wild paths of vnbeleefe , profanenes , ignorance , riot , impatience , impietie , malice : this is none of the way . These are the rounds of a Ladder that goes downeward to hell . Gods predestination f f Augu. de Praedest . Sanctorum . est multis causa standi , nemini labendi : helps many to stand , pusheth none downe . Looke thou to the way , let God alone with the end . Belieue , repent , amend , and thou hast Gods promise to be saued . Be not deceiued , God is not mocked .

2. It is Gods will I should doe this wickednesse : hee saw it , and might haue preuented it . It is vniust to damne a man for that he will●… him to doe .

Answ. This is a blasphemous and most sacrilegious ●…uill . Where did God euer will thee to lie , to sweare , to oppresse , to adulterize ? His will is his word : and where findest thou his word commanding sin ? And shall Gods Sicut 〈◊〉 memorta tua non cogit 〈◊〉 esse , quae sunt 〈◊〉 : Sic Deus praescientia sua non cogit ●…acienda , quae sunt futura . Aug. de lib●… 〈◊〉 . lib. 3. prescience make him guilty of thy euill ? Then must thy memory make thee guilty of other mens euill . As thou by thy memory , dost not cause those things to haue been done , that are past : So God by his foreknowledge doth not cause those things to be done , which are to come .

3. Ignorance is pleaded ; I knew not the deed to bee euill , or if euil , not so dangerous . Indeed Ignorance may make a sinne Minus , not Nullum ; a lesse sinne , but not no sinne . g g 1. Tim. 1. 13. I obtained mercy , because I did it ignorantly , in vnbeleefe : saith our Apostle . And h h Aug. Peccata scientium peccatis ignorantium praepo●…ntur . The sinnes of them that know , are more haynous then the sins of them that know not . But if thou hadst no other sin , thy ignorance is enough to condemne thee ; for thou art bound to know . 〈◊〉 ea que sunt Domini nesciunt , a Domino nesciu●… . i Gregor. in 〈◊〉 . lib. 1. cap. 1. They that will not know the Lord , the Lord will not know them . But I speake to you that may know : your ignorance is affected . k k 1. Cor. 15 34. Some of you haue not the knowledge of God , I speake this to your shame . l l Be●… . in 11. g●…d . 〈◊〉 . Mul●… vt liberiùs peccarent , libenter ignorant . Many that they may sinne the more securely , are ignorant wilfully . Thus you may goe blindfold to hell . Be not deceiued , God is not mocked .

4. A fourth saith ; I haue many good deeds to weigh with my euils . Indeed I am an Vsurer , an Adulterer , a Swearer ; but I keepe a good house , I giue almes ; and I will doe more when I am dead . Indeed these are good workes ; Bona accipientibus , non facientibus . Good to the receiuers , not to the Giuers . So a man may be borne for the good of many , not for his owne . They write that the Pyramides of Egypt was built for that great Pharaohs Tombe ; but the Red Sea disappointed him . Many thinke by good workes to build vp a heauen for themselues , but leading vnsanctified liues , hell preuents their purpose . And such a man , as robbes many hundreds to relieue some , may at last for his charity goe to the Deuill . The Papists indeed stand extremely for building Abbies , Colledges for Iesuites , and augmenting the reuenues of Monasteries , that Masses and Dirige's may bee sung for their soules : they giue full absolution to such a man , and seale him a generall acquittance of all his sinnes . They make the besotted Laity , especially some rich Burger belieue , that without any more adoe , it is impossible for a man to bee damned that liues in such a Profession ; and which is strange , here they equiuocate truely ; so long as a man liues in it ; but if he dyes in it , there is the danger . But wee know ▪ the poison must be iustified , or else the worke is not sanctified . Be not deceiued , GOD is not mocked .

5. But say some , God is mercifull . Comfortable truth : else woe , woe to miserable man . But shall God shew mercy to those that abuse his mercy ? Hee will not be so mercifull to thee , as to be vniust to himselfe . God will be iust , goe thou on and perish . God shewed mercy to the relenting , not to the railing theefe . Wouldst thou haue him mercifull to thee , that art vnmercifull to him , to thy selfe ? Misericordia amplectenti , non tergiuer santidatur . They that will lead a wicked life , sub spe misericordiae , in hope of mercy : shall meet with a fearefull death , sub terrore Iustitiae , in the horror of Iustice . Kisse the mercy of God , abuse it not . Where is Praesumptio veniae , will follow Consumptio poen●… : a presuming of fauour shall bee punished with a consuming wrath . Be not deceiued , &c.

6. Others alledge ; Christ died for our sinnes , and his satisfaction is of infinite price . This is the dore of hope , from which the profanest wretch is angry to be driuen . The most presumptuous sinner flatters his soule with this comfort : as if the gates of Heauen were now set open , and hee might enter with all his iniquities on his backe . Indeed there is no want in Christ ; but is there none in thee ? In him is plenteous redemption ; but how if in thee there bee scarce fayth ? whatsoeuer Christ is , what ar●… thou ? m m Io●… . 3. 16. God so loued the world , that hee gaue his onely be●…otten Sonne . Hee did not let , or lend , or sell , but giue : not an Angell , nor a seruant , but a Sonne : not anothers , but his owne : not his adoptiue , but naturall , his begotten Sonne : not one of many , but his onely begotten Sonne . Many degrees of loue : but what of all this ? That whosoeuer beleeueth on him should not perish , but haue euerlasting life . But thou hast no faith , therefore no priuiledge by this gift . n n Iohn 10. 11. I am the good shepheard , saith Christ . Why ? I giue my life : but for whom ? for my sheepe . Not for lustfull goates , or couetous hogs , or oppressing Tygers . If thou be such , heere is no more mercy for thee , then if there were no Sauiour . If there be no carefull obseruation of the Law , there is no conseruation by the Gospell . No good life , no good faith : no good faith , no Christ . Be not deceiued , God is not mocked .

7. Well , yet Repentance makes all euen wheresoeuer it comes ; or God is not so good as his word . Yes ; God will be so good as his promise ; but here 's the doubt , whether thou wilt bee so good as thy purpose . Thou canst charge God no further then to forgiue thee , repenting ; not to giue thee repentance sinning . Promisit Deus poenitenti veniam , non peccanti poenitentiam . He hath made a promise to Repentance , not of Repentance . This is Gods tresure . what is the reason , the malefactor went from the crosse to heauen ! Dedit poenitentiam , qui dedit & Paradisum . God gaue him repentance , that also gaue him Paradise . Art thou sure God will put this almes into thy polluted hand ? It is dangerous ventring the soule on such an vncertainty . He that sins that he may repent , is like one that surfet●… that he may take Physicke . And whether this Physicke will worke on a dead heart , is a perillous feare . Alas ! what teares are in flint ? what remorse in a benu●…ed conscience ? Tutum est poenitenda non committere , certum non est commissa deflere . It is safe not to doe what thou mayst repent : it is not certaine to repent what thou hast done . It is the fashion of many to send repentance afore to threescore : but if they liue to those yeares , they doe not then ouertake it , but driue it before them still . Be not deceiued , God is not mocked .

You see now what trust is in colours : how easily you may deceiue your selues , how vnpossibly mocke GOD. Leaue then excuses to the wicked , that will be guilty and God shall not know of it . Bernard reckons vp their mitigations . Non feci , &c. I haue not done it : or if I haue done , yet not done euill ; or if euill , yet not very euill : or if very Non feci : si feci , non male seci : si male seci , non multùm male : si multùm male , non mala intentione : si mala intentione , tamen aliena persuasione . Bern. Tract . de grad. Humil. grad. 8. euill , yet not with an euill mind : or if with an euill mind , yet by others euill perswasion . Be not deceiued , God is not mocked . If we cry with that seruant ; Haue patience , and I will pay thee all ; the Lord may forbeare in mercy . But if wee wrangle , I owe nothing ; and God is too hasty to call me from my pleasures ; hee will require the vttermost farthing .

I haue held you long in this Disswasiue part of the Caution . The Perswasiue was also much included in it , and therefore I will but touch it .

God is not mocked .

God is often in the Scripture called the Searcher of the heart . Iere. 17. The heart is deceitfull aboue all things , and Iere. 17. 9. desperately wicked : who can knowe it ? Who ? Ego Dominus ; I the Lord know the heart . So Salomon in his prayer : a a 2. Chro. 6. 30. Thou onely knowest the hearts of all the children of men . So the Apostles about the election of one in Iudas roome , b b Acts 1. 24. Thou Lord , which knowest the hearts of all men . Now hee that knowes the heart , cannot be mocked . It is hard to beguile the eye of man looking on vs , how much more to deceiue the eye of God looking in vs ? Therefore Quod non audes facere aspiciente conseruo , hoc ne cogites inspiciente Deo .

How vaine a thing then is it to be an Hypocrite ? As if God had not a window into the heart , to discerne it . Hypocrites , saith Augustine , haue c c De Temp. 215. Christianum nomen ad iudicium , non ad remedium : The name of Christians to their condemnation , not comfort . Their words are like an Eccho , they answere Gods call , but neuer come at him . Good company they will admit , to better their credite , not their conscience . Like crafty Apothecaries , they haue one thing written in their papers and markes , another thing in their boxes . But because euery man is as hastie to condemne an Hypocrite , as Dauid was to condemne the Oppressor in the Parable , when the d d 2. Sam. 12. 5. Tu es homo lyes in his owne bosome , I will touch two or three particulars .

If we looke into Popery , we shall find it vniuersally a professed study to mocke GOD. They make shew by their abundant prayers of an abundant zeale : when ( as if God saw not the heart ) they thinke the worke done is sufficient . Those Qui filo insertis numerant sua murmura baccis , keepe number and tale ; no matter with what mind : no nor yet to whom ; whether to this Angel , or that Saint ; to our Lord , or to our Lady . Yea it is recorded that the Papists in Scotland ( about Henry the 8. his time of England ) vsed to say the Lords Prayer to Saints . Insomuch Fox Martyrol . Pag. 1237. that when a little knowledge came into some mens hearts of this absurdity , there arose great Schisme . And one Fryer Toit●… was gotten to make a Sermon , that the Pater noster might be said to Saints . So were the people diuided , that it was a common question ; To whom say you your Pater-noster ? Call you these zealous prayers ? Be not deceiued , God is not mocked .

As much might be said for their vncleane Celibate . Their single life makes shew of great purenes , as if their adulteries , Sodomitry , experimentall brothelry , vnmatchable vncleannesses were not knowne . They ostent their Chastitie , when Vrbs est iam tota Lupanar . What would they , but mocke God ?

No lesse for their fastings . How deadly a sinne is it to eate flesh on a Friday ! yet is it no sinne with them to be drunke on a Friday . A poore labourer plowes all day , at night refresheth himselfe with a morsell of Bacon : hee is an Heretike . A gallant Gentleman hawkes all day , at night sits downe to his varietie of fishes , curious wines , possets , iunkets ; O he 's a good Catholike . An Hypocrite he is rather . Famam quaerunt abstinentiae in delicijs . They seeke the credite of temperance among full tables , ful pots . Famam quaerunt , but Famem fugiunt . They desire praise , but they refuse hunger . But God is not mocked . For our selues .

If there be any here , ( because my Text depends on that occasion ) that robbes his Minister of temporal food , and yet makes shew to hunger after his spirituall food ; though he may coozen man vnseene ; eyther by his greatnesse , or craftines : Let him know , that Gdo is not mocked .

If there be any fraudulent Debter , that deceiues his brother of his goods , and then flatters his conscience that the merits of Christ shall acquit him : so packes all vpon Christ , let him pay it : let him know that God is not mocked . The bloud of Christ was not shed to pay mens debts , but Gods debts . It hath vertue enough , but no such direction . Thou iniurest Christ to lay such reckonings on him . No , Vende , solue , viue de reliquo . a a 2. King . 4. 7. Sell that thou hast , pay that thou owest , liue of that thou reseruest .

If there be any Vsurer , that deales altogether in letting out : that lets out his money to men , his time to Mammon , his body to pining , his mind to repyning , his soule to Satan : Though hee comes to Church , and sits out a Sermon ; let him knowe that his mind is then bound to his obligations ; and he creepes into the Temple for the same end , the Serpent crope into Paradise . Wretched men , that are bound to his mercy : for like a common hackney Iade , he will not beare them one houre past his day . But let him know , God is not mocked .

If there be any Oppressor , that comes to Church in the shape of Knight or Gentleman : & thinks to couer all his exactions of his poore Tenants , all his wringings of his neighbours ; with going three or foure miles to a Sermon : let him know , that God is not mocked . He preferres Mercy before Sacrifice ; and would not haue thy profession countenance thy euill deeds , but thy good deeds commend thy profession .

Baldwin an Archbishop of Canterbury bosted often , that he neuer eate flesh in his life . To whom a poore leane widow Act. and Monum . Pag. 233. replied , that he said false ; for he had eaten vp her flesh : He demaunds how : Shee replies , by taking away her Cow . Neuer pretend your earnest zeale , fasting or praying , or trauelling to Sermons ; when you deuoure widdowes houses , enclose Commons , and so eate vp the very flesh of the poore .

If there be any that allowes sometimes the Church his body , when the Pope alwaies hath his heart ; who though he be in Domo Dei ; in Gods house ; is Pro Domo Antichristi , is for Antichrists kitchin . Or that keepes a Lady at home , that will not come two furlongs to Church : whereas our Lady trauelld as farre as Ierusalem . Luke 2. Who must needs be a Papist , because her Grannam was Luk. 2. 41. so : and growes sicke if you but talke of the Communion . And all this to saue his Lands on earth , though he lose his Land in Paradise : Let him know , God is not mocked .

If there be any here , that hath giuen no Religion yet a full perswaded place in his heart : but because he sees diuerse shadowes , resolues on no substance . And is like the Batte , that hath both wings and teeth , and so is neither a bird nor a beast . His mind being like a puffe of wind , betweene two religions , as that betweene two dores , euer whistling . Protestants , he sayes belieue well , Puritans say well , and Papists doe well : but till they all agree in one , he will be none of them all . To quite him in his owne fantasie ; let him then take from the one good faith , from the other good words , and from the last good works , and he may be made a very good Christian. But why then comes he to Church ? By the meer command of the positiue Law : as hee comes to the Assises when he is warned of a Iurie . But let him not be deceiued : God is not mocked .

If there be any luxurious , that serues God in the Temple , his flesh in the Chamber . Any couetous , that ( as if his soule was diuisible ) striues to serue two masters ; though he doth it diuersly : God with his arte , the world with his heart . If any blasphemer that here sings Psalmes , and abroad howles oathes and curses . If any man among you seeme to be religious , and bridleth not his tongue , but deceiueth Iam. 1. 26. his owne heart , this mans religion is in vaine . If any seem 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , when they are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , seruers of the Lord , when they are obseruers of the time . Let them know to their horror , Non deluditur Deus , God is not mocked .

Gold cannot hide a rotten post from GODS eye . If men will be Humiles sine despectu , and Pauperes fine defectu ; Bern. he sees it . Hypocrisie is like a burning feuer , which drinkes feruent heate out of cold drinke . The Hypocrite is nothing else but a player on this worlds stage : the villaines part is his ; and all his care is to play it handsomely and cleanly . He maliceth any man that would take his part from him ; not vnlike to him that being requested to lend his clothes , to represent a part in a Comedie ; answered ; no , he would haue no body play the foole in his clothes but himselfe . Hee thinkes to coozen all the world with the opinion of his purity ; but there is one aboue sees him . God is not mocked .

I haue ended the Caution ; let vs come to the Reason . For whatsoeuer a man soweth , that shall he also reape . wherein obserue The Manner . Matter . In the Manner there is a twofold generality of the Thing . Person . There is a Whatsoeuer , and a Whosoeuer : for the whole speech is indefinite . The Person is indefinite . A Man , any man ,

Euery man . This is the first Generality . For Country , be he Iew or Gentile , Turke or Christian. For degree ; high or low , Prince or subiect , the greatest Lord , and the basest Groome . For estate ; be they rich or poore , the wealthiest Burger , and the wretchedst Begger . For Sexe , be they male or female . For condition ; be they bond or free . What a man , any man , sowes , that , &c. The Thing is indefinite . Whatsoeuer .

This is the other Generality . Be it good or euill , blessing or cursing , charity or iniury , equity or iniquity , truth or hypocrisie , deceit or honesty . Whatsoeuer a man soweth , &c. Euill is of the flesh : and vers. 8. Hee that soweth to his flesh , shall of the flesh reape corruption . And chap. 5. 21. The workes of the flesh are manifest ; adultery , &c. they which sow such seed , shall not inherit the kingdome of God . Good is of the Spirit : and he which soweth to the Spirit , shall of the spirit reape life euerlasting . chap. 5. 22. The fruit of the spirit is loue , ioy , peace , &c. And To those that walke after Rom. 8. 1. this spirit , there is no condemnation . Whatsoeuer . There are no more sorts of men , but good and euill : nor more sorts of ends , then Poena et Praemum ; Reward and punishment . Therefore Whatsoeuer whosoeuer soweth , the same shall he also reape .

You see the manner . In the matter we must also consider two things .

A Seeding . Haruest . Whatsoeuer a man soweth in his Seed-time ; that shall he also reape in his haruest . They that sowe grace , shall reape glory : they that sowe corruption , must reape confusion .

To beginne with the wicked ; he that sowes euill , shall reape euill : he that soweth malum culpae , the euill of sinne , shall reape malum poen●… , the euill of punishment . So Eliphaz told Iob that hee had seene , Iob 4 8. They that plow iniquity , and sow wickednesse , reape the same .

And that eyther in Kinde or Qualitie . Proportion or Quantitie . In Kind , the very same that he did to others , shall be done to him ; or in Proportion , a measure answerable to it . So he shall reape what he hath sowne in Quality or in Quantity : eyther in Portion the same , or in proportion the like .

In Kinde .

The Prophet cursing Edom and Babel , saith thus , Psal. 137. O daughter of Babylon : happy shall he be that rewardeth thee , as thou hast serued vs . The originall is ; That recompenseth Psal. 137. 8. to thee Thy De●…de , which thou didst to vs . So Sion reioyceth ouer Edom , Obad. As thou hast done , it Obad. ver. 15. shall be done to thee : thy reward shall returne vpon thine owne head . So the Lord to Mount Seir , Ezek. 35. As thou Ezek. 35. 15. didst reioyce at the inheritance of the house of Israel when it was desolate : So will I doe vnto thee : thou shalt be desolate , O Mount Seir. Yea verse 14. When the whole earth reioyceth , I will make thee desolate . Prou. 1. Wisedome cryeth , Prou. 1. 15. fooles laugh : therefore saith she ; I will also laugh at your calami●…y : I will mocke when your feare commeth . This is verse 31. to bee filled with their owne deuices , to eate the fruite of their owne way ; to reape of their owne sowing .

Thus was Gods Law ; Eye for eye , tooth for tooth ; Lex talionis . Bloud for bloud . So ●…bels bloud spilt on the earth , cryes for the bloud of Cain , that runs in his murtherous veines . Nature is offended and must be pacified : and no pacification can wash the Lambe from bloud , but their bloud that shed it . Iustice must cause them that haue sowed bloud , to reape bloud . The example of Adoni-bezek is most obseruable , Iudges 1. Iudah and Simeon warring against the Cananites , surprised Adoni-bezek ; and cut off Iudges . 1. 7. his thumbes and his great toes . And Adoni-bezek said , Three score and ten Kings , hauing their thumbes and their great toes cut off , gathered their meate vnder my Table : as I haue done , so God hath requited me .

Thus is wickednesse recompensed suo genere , in it owne kind . So often the transgressor is against the transgressor : the theefe robs the theefe ; Proditor is proditor . As in Rome many vnchristened Emperours , and many christned Popes ; by bloud and treason got the Soueraignty , and by bloud and treason lost it . Euill men drinke of their owne brewing , are scourged with their owne rod , drowned in the pit which they digged for others . As Haman was hanged on his owne Gallowes : Perillus tormented in his owne Engine . Nec enim lex iustior vll●… est ; Quàm necis artifices arte perire sua . Thus they reape in kind . Now

In Proportion ,

The Punishment is apted to the qualitie of the Sinne . Adam at first did eate in wantonnesse : Adam shall therefore eate in paine . He excuseth his offence with a bold forehead , therefore in the sweat of his forehead he shall eate his bread . The womans eye lusted , therefore in her eye teares . She longed then against Grace , she shall long now against Nature . She ouer-ruled her husband before , he shall ouer-rule her now . Man hath the preeminence : and her desire shall bee subiect to him . Should be , though in all it is not : but lightly when Eue ouer-rules Adam , the Deuill is in the businesse .

To trace along the passages of holy Scriptures in this point : about Proportion . The ambition of Babel-builders was punished with ridiculousnesse . Cha●… offending against naturall reuerence , was damned to seruitude . As it was but an easie iudgement vpon H●…ricus 5. Emperour of Germanie ; that had deposed his naturall Father , to haue no naturall Sonne . Sodome was burned with fire vnnaturall , that had burned with lusts vnnaturall . Lots wife abusing her sense , lost her sense : became a senselesse Pillar . She would looke backe , therefore she shall not looke forward : she turned before , therefore now shall not stirre . 〈◊〉 , ibi re●…sit .

Thus Absolons folly was the recompence of Dauids adultery . He had slaine Vriah with the sword , and the sword shall not depart from his house . Salomon deuides Gods Kingdome , his owne Kingdome shall be deuided . Because Pharaoh drowned the male children of the Hebrewes Exod. 1. 22. Exod. 14. in ●…iuer , himselfe and his Aegyptian Host shall be drowned in a Red Sea . Diues would not giue Lazarus a crumme : Lazarus shall not bring Diues a droppe . Desider 〈◊〉〈◊〉 , qui non dedit micam . There is fit Proportion , betwixt a crumme of bread and a droppe of water . Aug. The tongue of that Rich man , that had consumed so much belly-cheere , and turned downe so many tunnes of wine ; shall not now procure one pot of water , not a handfull , not a droppe . In his tongue he sinned , in his tongue hee is torm●…d . Iudas was the instrument of his Masters death , Iudas shall bee the instrument of his owne death . Insolent 〈◊〉 vowed to enprison conquered Tamberlaine , in a cage of yron , and to carry him vp and downe the world in triumph . But Tamberlaine conquering that Turke , triumphed ouer him iust in the same fashion . Those two monsters of the age Pope Alexander 6. and his darling Borgias , that had bathed their hands in so much bloud ; were at last by the errour of a cup-bearer , poysoned themselues out of those very bottles wherewith they would haue poisoned the Cardinalls . Behold the Proportion ; punishments respondent to the sinnes .

Here is sufficient cause to make the wicked tremble ; God hath proportioned out a iudgement for their sins . Man by his wickednesse , cuts out a garment of confusion for his owne backe . I know that this kind of punishing is not alwayes executed in this world . Gods temporall Iudgements are ( like our Quarter Sessions ) kept here and there . Some ; much ; yea most is reserued for another world . If all sinne were punished here , we should looke no further . But a a Esa. 30. 33. Tophet is ordained of old : the pile thereof is fire and much wood , the breath of the Lord like a streame of brimstone doth kindle it . If no sinne were punished here , man would not beleeue Gods power . But some is ; b b Psa. 58. 11. So that a man shall say ; Verily there is a reward for the righteous , Uerily there is a God that iudgeth in the earth .

Thinke of that lower future place , ye wicked ; and the heauy Proportion that must there be measured you . Here you haue sowne in your Seed-time , there you must reape your haruest . Let the Idolater thinke of this : hee hath thrust God out of his throne , God will thrust him out of his Kingdome . The drunkard that abuseth so ●…uch wine , must there want a little water . The Vsurer shall be there bound faster with the bonds of torment , then hee hath formerly bound poore men with his obligations . The Couetous that had no pitie , shall not be pitied , c c Iam. 2. 13. Hee shall haue iudgement without mercy , that hath shewed no mercy . The Lustfull shall burne with a new fire : The Malicious shall finde no further cause of enuie . Uaeridentibus ; they that laughed , shall now weepe ; and that as Rachel , for their ioyes neuer to bee comforted . d d Prou. 22. 〈◊〉 . Hee that soweth iniquity , shall reape vanity .

I list not to enter discourse of those infernall horrors . I may say with the Poet ; if I had a hundred tongues , and a voyce of yron ; Non Omnia p●…narum percurrere nomina pos●… . I could not run through the names of those endlesse torments . It is a fearefull place : God send vs al neuer to know more of it , then by heresay . Where Spirits are the tormentors , Damnation the fire ; the breath of an offended God the bellowes ; shrieking and gnashing of teeth the musike ; the effect of impatient furie . And all these terrours perfected by their eternity , we commonly say in misery ; If it were not for hope , the heart would burst : here is no hope and yet the heart must hold . The wretchednesse is , it cannot burst . e e Prosper . Poena gehennales torquent , non extorquent : puniunt , non finiunt corpora . It is called by Augustine , f f De Spiritu & A●… . cap. 56. Mors sine morte , sinis sine fine , defectus sine defectu .

But some will say ; Your Text speakes of Proportion : how can eternall vengeance bee proportionable to a momentany offence ? Yes ; first an infinite God is offended , and a finite man is the offender . Because he cannot be capable of an infinite wrath at once , he must haue it in eternity : the short dimensions of his Essence , must haue a long extention of his punishment : what wants in place , must be supplied in time . Christ indeed suffered enough in a short time , because he was infinite : man cannot doe so , and therefore must be for euer in suffering .

Secondly , he that delights in sinne , desires it may alwayes continue : and velle peccatum , est peccatum : so that an infinite desire , must needs haue an infinite punishment . Qui moritur sine poenitentia , si semper viueret , semper peccaret . He that dies without repentance , if he should euer liue , would euer sinne . So Gregor. It is Gods iust iudgement , g g In moral . Vt nunquam mortu●…s care●…t supplicio , qui nunquam v●…uus voluit carere peccato . That he dead should haue eternall punishment , who liuing would haue beene eternally wicked . Vt nullus detur in●…quo terminus vltionis ; qui quamd●… valui●… , habere noluit terminum criminis . That no end should be allowed to his vengeance , that would haue allowed himselfe no end of wickednes . As the good man , if he should euer liue , would euer doe well . If thou wilt therefore offend in aeterno tuo , God must punish i●… aeterno suo . Thy iniustice would put no date to thy sins ; Gods Iustice shall set no date to thy sufferings . h h Hos. 10. 13. Thus ye haue plowed wickednesse , and ye haue reaped iniquity .

You see the wickeds Seeding and Haruest : God keepe vs from sowing such seed , that we may neuer reape such a crop . The godly haue also their Seeding and their H●…uest . All their sowing may be distinguished Into Pietie , towards God . Charity , towards men .

For Pietie .

They sowe in Faith ; and God will blesse that Seede : it shall grow vp to heauen , for it is sowne in the side of Iesus Christ who is in heauen . i i Ioh. 5. ●…4 . He that beleeueth on God ; there is the seed ; shall haue euerlasting life : there is the Haruest . Qui credit quod non videt , videbit quod credit . Hee that beleeues what he doth not see ; there 's the Seed : shall one day see what he hath beleeued ; there is the Haruest .

They sow in obedience : this is also a blessed Seed , that will not faile to prosper wheresoeuer it is cast . k k Ioh. 15. 10. If ye keep my Commandements , there 's the Seed : ye shall abide in my Loue ; there 's the Haruest . Rom. 6. Ye are the seruants to Ro●… 6. 22. God , and haue your fruite vnto holinesse ; there 's the sowing : and the end euerlasting life ; there 's the Reaping . Obedientia in terris , regnabit in coelis . He that serues God on earth , and sowes the seed of Obedience ; shall in heauen reape the haruest of a kingdome .

They sowe in Repentance ; and this seed must needes grow vp to blessednesse , Psalm . 126. They that sowe in teares , shall reape in ioy . Hee that goeth forth and weepeth , Psal. 1●…6 . 5. bearing precious seed ; there 's the sowing ; shall doubtles come againe with reioycing , bringing his sheaues with him ; there 's the Haruest . Many Saints haue now reaped this croppe in heauen , that sowed their seed in teares . Dauid , Marie Magdalen , Peter ; as if they had made the Prouerbe ; No comming to heauen with dry eyes . Thus nature and God differ in their proceedings . To haue a good crop on earth , we desire a faire Seed-time : but heere a wet time of sowing shall bring the best Haruest in the Barne of heauen . l l Math. 5. 4. Blessed are they that mourne ; there 's the seeding : for they shall be comforted ; there 's the Haruest .

Lastly , they sowe in renouncing of the world , and adherence to Christ ; and they reape a great Haruest . m m Math. 19. 27. Behold , saith Peter to Christ , we haue forsaken all and followed thee ; there 's the Seeding . What shall wee haue therefore ? what ? n n Ver. 28. 29. You shall sit on twelue thrones iudging the ●…welue tribes of Israel : all that you haue lost shall bee centupled to you ; and you shall inherit euerlasting life ; ther 's the Haruest . o o Hos. 10. 12. Sow to your selues in righteousnesse , and reape in mercy .

For Charitie .

He that sowes this seed , shall be sure of a plentifull crop . p p Math. 10. 42. Whosoeuer shall giue to drinke to one of these little ones , a cup of cold water onely , a little refreshing , in the name of a Disciple ; verily I say vnto you , he shall in no wise lose his reward . But if he that giueth a little shall be thus recompenced ; then q q 2. Cor. 9. 6. He that soweth bountifully , shall reape bountifully . Therefore sparse abroad with a full hand , like a Seeds-man in a broad field , without feare . Doth any thinke he shall lose by his charitie ? No worldling when he sowes his seed , thinkes hee shall lose his seed : he hopes for amendment at haruest . Darest thou trust the ground , and not God ? Sure God is a better pay-master then the earth : Grace doth giue a larger recompence then nature . Below thou may est receiue forty graines for one : but in heauen ( by the promise of Christ ) a hundreth fold : a measure heapen , and shaken , and thrust together , and yet running ouer . r r Psal. 41. 1. Blessed is he that considereth the poore : there 's the Seeding : the Lord shall deliuer him in the time of trouble : there 's the Haruest . Is this all ? No ; Math. 25. Ye fedde me when I was hungry , and gaue me drinke thirsty , comforted Math. 25. 35. me in misery : there 's the sowing . Veni beati , Come ye blessed of my Father , inherit the Kingdome prepared for you : there 's the Haruest . I shut vp this point with the Apostles Blessing . s s 2. Cor. 9. 10. Now hee that ministreth seede to the sower ; both minister bread for your food , and multiply your seed sown , and increase the fruits of your righteousnesse . God send you a good Haruest .

I conclude . Whatsoeuer a man soweth , that shall he also reape . O that this Text might be true vpon all vs at this time . The Lord hath sowne the seede of his Gospell , O that he might reape your soules to his glory . But shall we hope for that which the Prophets found not ? t t Esa. 49. 4. I haue laboured in vaine , I haue spent my strength for nought , saith Esay . Nor the Apostles ? I haue fished all night and caught nothing , saith Peter . No , nor Christ himselfe ? who spake as neuer man spake . Yet himselfe telleth vs , Math. 13. that of foure sorts of ground , wherein the seed was sowne , three were barren , and returned no fruit . Alas ! how much seed is sowne among thornes , rockes , and high-way grounds ! you come to receiue this seed , but it fructifies not . You bring forth hedge-fruit , like the Heathen ; scarce so good . We heare often , and as often forget .

Yet still Beloued , this Text shall be true . God hath sowne , and he will reape : sowne his Word , and will reape his Glory . His glory eyther in your instruction or destruction , conuersion or conuiction , life or death . O why should that be to your horror , that is meant to your comforts . Turne not that to your desolation , which God sends to your consolation . Pray you then with me , euery one to the Lord , that this seed now sowne may bring forth fruit in vs all ; in some thirty , in some sixty , in some a hundred fold : To the glory of his holy name : and the eternall saluation of our soules , through Iesus Christ .

Amen .

HEAVEN-GATE : OR , THE PASSAGE TO PARADISE . REVELAT. 22. 14. in fine . And may enter in through the Gates into the Citie .

IF we supply these words with the first word of the verse ; Blessed ; wee shall make a perfect sentence of perfect comfort . Blessed are they that doe his commandements , that they may haueright to the tree of life , And may enter in through the gates into the Citie .

In the whole there be Premises . Promises .

The Premises qualifie vs ; we must be such as are Blessed ; and who are they ? Qui praestant mandata ; that doe his commandements . The Promises crowne vs , and these are two . 1. That wee may haue right to the tree of life ; euen that which , Reu. 2. is in the middest of the Paradise of God . Reu. 2. 7. From whence the Angell with a flaming sword shall keep all the reprobate . 2. Et per portas ingrediantur ciuitatem ; And may enter in through the gates into the City . When without shall be dogs , and scorners , &c. whosoeuer loueth and maketh a lie .

To the last words of the verse , I haue bound & bounded my discourse . Wherein I finde three points readily offering themselues to be considered Motus , Motion . Enter in . Modus , Manner . Through the gates . Terminus . Place . Into the Citie . So there is a threefold circumstance . Quid. What , an Entrance , Qua. How , through the gates . Quò . Whither , into the Citie .

The Motion . Enter in .

They are blessed that enter in : Perseuerance onely makes happy . Our labours must not cease , till wee can ( with Stephen ) see these Gates open , and our Sauiour offering to take vs by the hand , and welcome our entrance . We know who hath taught vs , that onely continuers to the end shall be saued . It is obseruable , that in the holy Spirits letters sent to those seuen Churches , in the second and third chapters of this Booke ; all the promises runne to Perseuerers ; Uincenti dabitur , To him that ouercomes shall it be giuen . Nec paranti ad praliim , nec pugnanti ad sanguinem , multo minus tergiuersanti ad peccatum , sed vincenti ad victoriam . Nor to him that prepares to fight , nor to him that resists to bloud , much lesse to him that shewes his back in cowardice ; but to him that ouercomes to conquest . Demas seeing this warre , ranne away ; fell backe to the security of the world . Saul made himselfe ready to this battell , but he durst not fight , glory and lusts carried him away . Iudas stood a bowt or two , but the High Priests money made him giue ouer ; and the Deuill tooke him captiue . But Paul fought out this combat euen to victorie ; though a a Gal. 6. 17. he bore in his body the markes of the Lord Iesus . b b 2. Tim. 4. 7. I haue fought a good fight , I haue finished my course , I haue kept the faith . Therefore now there is laid vp for me a crowne of righteousnesse , which the Lord , the righteous Iudge , shall giue mee .

This is a good life , saith Bern. Mala pati , et bona facere ; et sic vsque ad mortem perseuerare . To suffer euill , to doe good , and so to continue to the end . Some came into the Vineyard in the morning , some at noone , others later : none receiued the Penny , but they that stayed till night . Augustine affirmes this to be almost all the contents of the Lords Prayer ; c c Aug de bon●… Perseuerantia . cap. 2. Hallowed be thy Name , thy kingdome come , thy will be done . Wherein wee desire that his Name may alwaies be sanctified , his Kingdome alwaies propagated , his will alwaies obeyed .

Indeed this grace perfects all graces . Wee beleeue in vaine , if our faith hold not out to the end . Weeloue in vaine , if our charitie grow cold at last . We pray in vaine , if our zeale growes faint . Wee striue in vaine at the strait gate , if not till we enter . Venire adreligionem est vera deuotio ; sed non religiose viuere vera damnatio . To come to the truth of religion is true deuotion ; not to liue religiously , is true damnation . Man is naturally like a horse that loueth short iourneyes ; and there are few that hold out . Whence it comes , that the last are often first , and the first last . d d 1. Cor. 9. 2●… . Know ye not that they which runne in a race , run all ; but one receiueth the prize ? He that hath a good horse can goe faster vp a hill , then downe a hill . He that hath a good faith , doth as quickly ascend the Mount Sion , as the wicked descend to the valley of Hinnon . If men would as strongly erect themselues vpwards , as they direct their courses downewards , they might goe to heauen with lesse trouble , then they doe goe to hell .

But he that at euery sleppe , lookes at euery stoppe , and numbers his perils with his paces , either turnes aside faintly , or turnes back cowardly . They that goe wandring & wondring on their iourney , are at the gates of Samaria , when they should enter the gates of Ierusalem . God saith , I will not leaue yòu , Heb. 13. Will you then leaue GOD ? Heb. 13. 5. One told Socrates , that he would faine goe to Olympus , but he distrusted his sufficiencie for the length of the iourney . Socrates told him ; Thou walkest euery day little or much , continue this walke forward thy way , and a few dayes shall bring thee to Olympus . Euery day euery man takes some paines ; let him bestow that measure of paines in trauclling to heauen ; and the further he goes , the more heart he gets ; till at last he enter through the gates into the Citie .

Bernard calls Perseuerance the onely daughter of the highest King , the perfection of vertues , the storehouse of good Perseuerantia est vnica summi Regis filia , vi●…tutum consummatio , totius boni rerepositorium , virtus sine qua nemo videbit Deum . Beru . works ; a vertue without which no man shall see God . There is a last enemy to be destroyed , Death : we must hold out to the conquest euen of this last aduersary . Which if it conquer vs by the Sting of our Sinne , shal send vs to the dores of hell : if we conquer it by our Faith , it shal send vs to the gates of this Citie , Heauen . Lauda nauigantem cum peruenerit ad portum . All the voyage is lost through the perilous Sea of this world , if we suffer shipwracke in the Hauen ; and lose our reward there , where we should land to receiue it . What get we , if we keepe Satan short of ruling vs with his force many houres , when at our last houre hee shall snatch our blisse from vs ? The runner speeds all the way , but when he comes at the races end to the goale , he stretcheth forth his hand to catch the prize . Be sure of thy last step , to put forth the hand of faith then most strongly ; Ne perdatur praemium tantis lob●…ribus quaesitum ; lest the reward be lost , which thou with much labour hast aymed at .

It is not enough Quaerere coelum , sed acquirere ; non Christum sequi , sed consequi . To seeke heauen , but to find it ; not to follow Christ , but to ouertake him , not to be brought to the gates , but to enter in . e e Math. 7. 22. Many will say to Christ in that day , Lord , Lord , haue we not prophecied in thy Name ? But f f Luk. 13. 25. the Master of the house is first risen , & hath shut to the doore . Either they come too soone , before they haue gotten faith and a good conscience ; or too late , as those foolish Virgins , when the gate was shut . If then wee haue begun , let vs continue to entrance . Cuiusque casus tantò maioris est criminis , quantò prinsquam caderet , maior is Isidor . er at virtutis . Euery mans fault hath so much the more discredite of scandall , as he before he fell had credite of vertue . Let vs beware that we doe not slide ; if slide , that we do not fall : if fall , that wee fall forward , not backward . a a Prou. 24. 16. The iust man often slips , and sometime falls . And this is dangerous ; for if a man , whiles hee stands on his legges , can hardly grapple with the deuill : how shall he do when he is falne downe vnder his feete ? But if they doe fall , they fall forward , as b b Ezek. 1. 28. Ezekiel ; not backward , as c c 1. Sam. 4. Eli at the losse of the Arke : or they that came to surprise Christ , Iohn 18. d d Ioh. 18. 6. They went backward and fell to the ground .

Cease not then thy godly endeuours ; vntill Contingas portum , quò tibi ●…ursus erat . Say we not like the woman to Esdras , whether in a vision , or otherwise , when he bade her goe into the Citie . e e 2. Esdr. 10. 18. That will I not doe : I will not goe into the Citie , but here I will die . It is a wretched sinne , saith August . after teares for sinne not to preserue innocence . Such a man is washed , but is not cleane . Quia commissa flere definit , et iterum flenda committit . He leaues weeping for faults done , and renues faults worthy of weeping . Think not thy selfe safe , till thou art got within the gates of the Citie . Behold thy Sauiour calling , thy Father blessing , the Spirit assisting , the Angels comforting , the Word directing , the glory inuiting , good men associating . Go cheerfully , till thou enter in through the gates into the Citie .

The manner . Through the gates .

Not singularly a Gate , but gates . For Chap. 21. the Citie is said to haue f f Reu. 21. 12. twelue gates . On the East three gates , on the North three , on the South three , and on the West three . To declare that men shall come from all the corners of the World , g g Luk. 13. 29. from the East , and from the West , from the North , and from the South ; and shall sit downe in the Kingdome of GOD. These Gates are not literally to be vnderstood , but mystically ; Pro modo intrandi , for the maner of entrance . The gates are those passages , whereby we must enter this Citie .

Heauen is often said to haue a Gate . h h Math. 7. 13. Striue to enter in at the strait Gate , saith Christ . i i Psal. 24. 7. Lift vp your heads , O yee Gates , and be ye lift vp yee euerlasting doores ; saith the Psalmist . k k Gene. 28. 17. This is none other but the house of God , and this is the Gate of Heauen , saith Iacob . There must be Gates to a Citie : they that admit vs hither , are the Gates of Grace . So the analogie of the words inferre ; dooing the commandements is the way to haue right in the tree of Life : obedience and sanctification is the Gate to this Citis of saluation . In a word , The Gate is Grace . Citie Glory .

The Temple had a gate called l l Acts 3. 2. Beautifull . Act. 3. But of poore beauty in regard of this Gate . Of the gates of the Sanctuary spake Dauid in diuerse Psalmes with loue and ioy . m m Psal. 100. 4. Enter into his gates with thanksgiuing , and into his courts with praise . This was Gods delight . n n Psal. 87. 2. The Lord loueth the gates of Zion , more then all the dwellings of Iacob . This was Dauids election to be a o o Psal. 84. 10. Porter , or keeper of the gates of Gods house ; rather then dwell in the Tents of wickednesse . This his Resolution ; p p Psal. 122. 2. Our feete shall stand within thy gates , O Ierusalem . Salomon made two docres for the entring of the Oracle : they were made of q q 1. King . 6. 32. Oliue trees , and wrought vpon with the carnings of Cherubins . The Oliues promising fatnesse , and plenty of blessings ; the Cherubins holinesse and eternitie . These are holy gates ; let euery one pray with that royall Prophet , r r Ps. 118. 19. 20. Open to mee the gates of righteousnesse : I will goe into them , & I wil praise the Lord . This is the Gate of the Lord , into which the righteous shall enter .

In briefe , we may distinguish the gates leading to this Citie , into two ; Adoption and Sanctification . Both these meet in Christ , who is the onely gate or doore , whereby we enter Heauen . s s Iohn 10. 9. I am the doore , saith our Sauiour ; Ianua vitae , the gate of life : by mee if any enter in , hee shall be saued .

Adoption

Is the first Gate . t t Rom. 8. 15. We haue receiued the spirit of Adoption . Without this passage no getting into Heauen . The inheritance of glory cannot be giuen to the children of disobedience : they must first be conuerted , & adopted heires in Christ . The Grace of God is two-fold . There is Gratia gratis agens ; and Gratia gratum faciens . This second grace , which is of Adoption , is neuer in a reprobate : not by an absolute impossibilitie , but by an indisposition in him to receiue it . A sparke of fire falling vpon water , ice , snow , goes out : on wood , flaxe , or such apt matter , kindles . Baptisme is the Sacrament of admission into the Congregation ; of Insition and Initiation , whereby we are matriculated , and receiued into the motherhood of the Church . Therefore the sacred Font is placed at the Church-doore , to insinuate and signifie our Entrance . So Adoption is the first doore or gate , whereby wee passe to the Citie of glory .

This is our new Creation , whereat the Angels of heauen reioyce . Luke 15. At the creation of Dukes or Earles , Luke 15. 10. there is great ioy among men : but at our new creation , Angels and Seraphins reioyce in the presence of GOD. Our Generation was A non esse , ad esse : from not being , to be . But our Regeneration is A malè esse , ad benè esse , from a being euill , to be well ; and that for euer . Through this gate we must passe to enter the Citie ; without this , death shall send vs to another place . No man ends this life well , except he be borne againe before he ends it . August .

Now if you would be sure , that you are gone through this gate ; call to mind what hath been your Repentance . The first signe of Regeneration is throbbes and throwes : you cannot be adopted to Christ without sensible paine , and compunction of heart for your sinnes . The Christian hath two Birthes , and they are two gates : hee can passe through none of them but with anguish . Both our first and second Birth begin with crying . Our first birth is a gate into this world : our second is a gate into the world to come . There is some paine in both . For this world but little ioy after the paine ; for the other , after short sorrow eternall glory .

Sanctification

Is the second gate . Make your calling and election sure , saith Peter by a holy life : a a 2. Pet. 1. 11 For so an Entrance shall be ministred vnto you abundantly , into the euerlasting kingdome of our Lord and Sauiour Iesus Christ . But b b Reu. 21. 27. there shall in no wise enter into it any thing that defileth ; neither whatsoeuer worketh abomination , or maketh a lie . Therfore Paul prayes the c c 1. Thes. 5. 23. God of Peace to sanctifie vs wholly . Holinesse is the way to Happinesse ; Grace the gate of Glory . But some may obiect from that of Paul , that this Sanctification must be totall and perfect : but who can come so furnished to the gate ? therefore who can enter the Citie ? I answer ; There is required onely Sanctificatio viae , non Patria ; such a Sanctitie as the gate can afford , though farre short of that within the Citie . The Schoole distinguisheth well . It must be communiter in toto , & vniuersaliter in singulis partibus ; but not totaliter et perfectè . This Sanctification must be communicated to the whole man , and vniuersally propagated to euery part : though it haue in no place of man a totall perfection . Indeed Nullum peccatum retinendum est spe remissionis . No sinne is to be cherished in hope of mercy . But wee must striue for euery grace we haue not , and for the encrease of euery grace wee haue . Quaerendum quod deest bonum , indulgendum quod adest . Let vs make much of that we possesse , and still seek for more ; d d Phi. 3. 14. striuing to the marke . And yet when all is done , Profectio haec , non Perfectio est : Wee haue made a good steppe forward , but are not come to our full home . But stil , Lord be mercifull to me a sinner . And Enter not into iudgement with vs .

Now sith this gate stands in our owne Heart , giue me leaue to describe it : and that briefely , by The Properties . The properties are 2. It is Lowe . Parts . Little .

Lowe .

Heauen is well called a e e 2. Cor. 5. 1. Building not made with hands : for it differs both in Matter and Forme from earthly edifices . For matter , it is Eternall , not momentany : for maner , fabricked without hands . Great Mannors on earth , haue large answerable Porches . Heauen must needes be spacious ; when a little starre fixed in a farre lower Orbe , exceedes the earth in quantitie : yet hath it a lowe gate , not a lofty comming in .

They must stoope then that will enter here . f f Luk. 1. 53. He hath filled the bungry with good things , and the rich hee hath sent empty away . The rich in their owne conceits , and proud of their owne worth , shall be sent empty from this gate . Zaccheus climes vp into a Sycamore tree to behold Iesus : but when Iesus beheld him got vp so high , he said , Come downe Zaccheus , Luke 19. Make haste , and come downe . Luke 19. 5. Whosoeuer will entertaine Iesus , must come down . The haughtie Nebuchadnezzar , that thinks with his head to knock out the starres in heauen , must stoope at this gate , or hee cannot enter . Be you neuer so lofty , you must bend . Gods honour must be preferred before your honours . It is no discredite to your Worships to worship GOD.

Little .

Christ calls it a g g Luk. 13. 24. narrow gate . They must be little that enter ; little in their owne eyes , slender in the opinion of themselues . h h Mark . 10. 15. Whosoeuer shall not receiue the kingdome of God as a little child , he shall not enter therin . Samuel to Saul ; i i 1. Sam. 15. 17. When thou wast little in thine own sight , wast thou not made the Head of the Tribes of Israel ? When Iesse had made all his Sonnes passe before Samuel , he asked him if none remained yet ; Iesse answeres , Yes a little one tending the flockes . k k 1. Sam. 16. 11 Fetch that little one , saith Samuel : for wee will not sit downe till he come . That little one was hee . Sayes the Angell to Esdras , 2. Esdras 7. l l 2. Esd. 7. 7. A citie is built , and set vpon a broad field , full of all good things . Yet the Entrance thereof is narrow . This is spatiosa & speciosa Ciuitas ; A citie beautifull and roomthy ; yet it hath but a narrow wicket , a little Gate .

Alas , how will the surfeted Epicure do to enter : whose gluttonous body is so deformed , that it moues like a great Tunne vpon two pots ? What hope hath an Impropriator with foure or fiue Churches on his backe , to passe this little gate ? The bribing Officer hath a swolne hand ; it will not enter ; and the gowtie Vsurer cannot thrust in his foote . The factious Schismaticke hath too bigge a head : the swearer such forked blasphemies in his mouth , that here is no entrance . Pride hath no more hope to get into the gates of that Citie aboue ; then there is hope to cast it out the gates of this City below . Much good do 't with earthly Courts : for it must not come into the Courts of Heauen .

Thinke , O sinners ; you cannot goe with these oppressions , with these oathes , frauds , bribes , vsuries ; with these wickednesses into the gates of this Citie . You must shift them off , or they will shut you out .

You heare the Properties ; the Parts are now to bee considered ; and these are foure . The foundation , the two sides , and the roofe . The Foundation is Faith . One of the sides , Patience . The other , Innocence . The Roofe , Charitie .

Faith

Is the foundation . Coloss. 1. Be ye grounded and setled Colos. 1. 23. in the Faith . Credendo fundatur , saith Augustine . It is grounded in faith . All other graces are ( as it were ) built on this foundation . Credimus quond speramus : quod credimus & speramus , diligimus : quod credimus , speramus , & diligimus , operamur . What we hope ; wee beleeue : what wee beleeue and hope , we loue : what we beleeue , hope , and loue ; wee endeuour to attaine . So all is built on Faith .

Hope on faith ; Nulla spes increditi : it is impossible to hope for that wee beleeue not to be . Charity on faith : why should a man giue all to the poore , vnlesse hee belieued an abundant recompence ? Repentance on faith : why else suffer we contrition for sin , if we beleeued not remission of sinne ? Temperance on faith : why forbeare wee the pleasing vanities of the world , but that we belieue the transcendent ioyes of eternity , whereof these harlots would robbe vs ? Patience on faith : why would we endure such calamities with willing quietnesse and subiection , if wee belieued not an euerlasting peace and rest to come ? All obedience on faith ; that God would accept it in Iesus Christ . If all bee built on faith , I may call it the basis and foundation of this Gate . a a Hebr. 11. 〈◊〉 . Without faith it is impossible to please God : for hee that commeth to God , must belieue that he is , and that hee is a rewarder of them that diligently seeke him . Faith is the passage-way to God : not one of that holy ensuing Legend , entred the City of life without this . He that hath faith shall enter : yea hee is entred . Iohn 5. b b Iohn 5. 24. He hath euerlasting life ; and shall not come into condemnation ; but is passed from death to life .

Patience

Is one of the Pillars . Hebr. 10. c c Hebr. 10. 36. Ye haue need of Patience : that when you haue done the will of God , yee might receiue the Promise . That when you haue suffered before the gates , ye may enter the Citie . There bee three Enemies that assault the soule , before shee enter the gates ; a Lyon , a Leopard , and a Foxe . The Lion is the Deuill , who d d 1. Pet. 5. 8. roareth with hideous cryes , and bloudy iawes . The Leopard is the world , which hath a gay spotted hide ; but if it take vs within the clutches , it deuoures vs . The Foxe is our Concupiscence , bred in vs ; which craftily e e Cant. 2. 15. spoyles our grapes , our young vines , our tender graces . Patience hath therfore an armed Souldier with her , called Christian Fortitude ; to giue repulse to all these encounters . And what he cannot conquer feriendo , by smiting : she conquers ferendo , by suffering . Uincit etiam dum patitur . She ouercomes , euen while shee suffers . Patience meekely beares wrongs done to our owne person : Fortitude encounters couragiously wrongs done to the Person of Christ . She will not yeeld to sinne , though she die . She hath the spirit of Esther to withstand things that dishonour God ; f f Esth. 4. 16. If I perish , I perish .

Innocence

Is the other Pillar . As Patience teacheth vs to beare wrongs , so Innocence to doe none . Patience giues vs a Shield , but Innocence denyes vs a sword . Our selues we may defend , others we must not offend . Innocence is such a vertue ; g g Aug. Quae cùm alijs non nocet , nec sibi nocet . Which as it wrongs not others , so nor itselfe . Hee that hurts himselfe , is not innocent . The Prodigall is no mans foe , but his owne ; saith the prouerbe : but because hee is his owne foe , he is not innocent . h h Sen. Triumphus Innocentiae est non peccare vbi potest . It is the triumph of Innocence , not to offend , where it may .

No testimony is more sweet to the conscience then this : i i Esa. 38. 3. Remember , O Lord , how I haue walked before thee in truth , and with a perfect heart . So Iob : My heart shall not condemne me for my dayes . Blessed soule thus comforted : it smiles at the frownes of earth , and dares stand the thunder . Though there bee no Innocency , but reioyceth to stand in the sight of Mercy : Yet thus in the middest of iniuries it cheeres it selfe : O Lord , thou knowest my innocence . The wicked k k Psal. 73. 6. couer themselues with violence as with a garment : therefore confusion shall couer them as a cloake . But l l Math. 5. 5. Blessed are the meeke : for they shall inherit the earth . That part of the earth they liue in shall afford them quiet : and their part in heauen hath no disquiet in it . Si amouean●… , admouentur in locum , à quo non remouentur in aeternum . If they be mooued , they are moued to a place from whence they shall neuer be remoued . m m Psal. 26. 6. I will wash mine hands in Innocency : so will I compasse thine Altar , O Lord . If Innocence must leade vs to the Altar on earth ; sure that must bee our gate to the glory of heauen .

Charity

Is the Roofe . n n Aug. Diligendo perficitur ; lo●… makes vp the building . o o 1. Cor. 13. 13. Now abideth faith , hope , and charity : but the greatest of these is charity . It is a grace of the loueliest Countenance , and longest Continuance . For Countenance , it is amiable ; all loue it . The poore respect not thy faith so much as thy charity . For Continuance ; faith and hope takes their leaues of vs in death : but charity brings vs to heauen-dore , & vshers vs in to glory . p p Hugo de laud. Charitatis . I know not what to say more in thy praise , O charity ; then vt Deum de coelo traheres , & hominem ad coelum eleuares . Then that thou didst bring downe God from heauen to earth , and dost lift vp man from earth to heauen . Great is thy vertue , that by thee God should be humbled to man , by thee man should be exalted to God .

You haue the Gates described : Let vs draw a short conclusion from these two former circumstances ; and then enter the Citie .

The Summe .

There is no entrance to the Citie but by the Gates : no passage to Glory , but by Grace . The q q Reu. 21. 12. wall of this Citie is said to be great and high . High ; no climbing ouer : Great , no breaking through . So Christ saith ; r r Math. 6. 20. No theefe can breake through and steale . Therefore through the gates , or no way . s s 1. Cor. 15. 50. Corruption doth not inherit incorruption . This corrupted man must bee regenerate , that hee may bee saued : must be sanctified , that he may be glorified . Babel-builders may offer faire for h●…uen , but not come neer it : the Gyants of our time , I meane the monstrous sinners , may imponere Pelion Ossae , lay rebellion vpon presumption , treason vpon rebellion , blasphemy vpon all : as if they would sinke heauen with their loud and lewd ordinance , and plucke God out of his Throne : but hell gapes in expectation of them . This Gate is kept , as the gate of Paradise , with a flaming sword of Iustice , to keepe out t t 1. Cor. 6. 9. Idolaters , Adulterers , theeues , couetous , drunkards , reuilers , extortioners , and other u u Reu. 22. 15. dogges of the same litter ; from the kingdome of God .

Some trust to open these gates with golden keyes ; but bribery is rather a key to vnlocke the gates of hell . Let Rome sell what she list , and warrant it like the Seller in the Prouerbs ; It is good , it is good . Yet it is naught ; but were it good , God neuer promised to stand to the Popes bargaines . Others haue dream't of no other gate , but their owne righteousnesse . Poore soules , they cannot finde the gate , because they stand in their owne light . Others thinke to passe through the gates of other mens merits : as well one bird may flie with another birds wings . For all those hote promises of the workes of Saints for their ready money , they may blow their nailes in hell .

Onely grace is the gate . a a Aug. Serm. 136. de Temp. Per portam Ecclesiae intramus ad portam Paradisi . Wee must bee true members of the Church , or the dore of life will be shut against vs . Heauen is a glorious place , therefore reserued for gracious men . Admittuntur ad spiritus iustorum , non nisi iusti . b b Heb. 12. 23. To those spirits of iust men made perfect must be admitted none , saue they that are iustified . Kings are there the Companie : none of base and ignoble liues can be accepted . Heauen is the great White Hall , the Court of the high King ; none are entertained but Albi , such as are washed white in the bloud of Christ ; and keepe white their owne innocence . Vngracious offenders looke for no dwelling in this glory . You that haue so little loue to the gates , are not worthy the Citie . If you will not passe through the gates of holinesse in this life , you must not enter the Citie of happinesse in the life to come . Thus wee haue passed the gates : and are now come to

The Citie .

Now if I had beene with Paul rapt vp to the c c 2. Cor. 12. 2. third heauen ; or had the d d Reu. 21. 17. Angels Reed , wherewith he measured the wall : I might say something to the description of this Citie . But how can darkenesse speake of that light ? or the base Country of Earth describe the glorious Court of Heauen ? e e Psal. 87. 9. Glorious things are spoken of thee , O City of God . Glorious Cities haue beene , and are in the world . Rome was eminently famous ; all her Citizens like so many kings : yet was it obserued , Illic homines more , that men did die there . But in this Citie , there is no dying . Mors non erit vltra . f f Reu. 21. 4. There shall be no more death . I will narrow vp my discourse , to consider in this City only 3. things .

The Situation . Society . Glory .

The Situation .

It is placed aboue , Gal. 4. g g Gal. 4. 26. Ierusalem which is aboue is free , the mother of vs all . Heauen is in excelsis . h h Psal. 87. 1. His foundation is in the holy mountaines . So was Ierusalem seated on earth , to figure this Citie ; built on the Quarrey of heauen , Dan. 2. On Saphyres , Emeralds , and Chrysolites , Reu. 21. There is a heauen now ouer our heads , but it shall i i Hebr. 1. 11. waxe olde as a garment . It is corruptible , and so combustible . This Citie is eternall ; Mount Sion , neuer to bee moued : a kingdome neuer to be shaken . Wee are now vnder this lower heauen , then this shall be vnder vs . That which is our Canopy , shall be our Pauement .

The Society .

The King that rules there , is one Almighty God in three distinct persons . Hee made this City for himselfe . k k Psal. 16. 11. In his presence is the fulnesse of ioy , and pleasures at his right hand for euermore . If hee gaue such a house as this world is , to his enemies : what may we thinke , hath hee prouided for himselfe , and his friends ? But will GOD dwell there alone ? He is neuer alone : himselfe is to himselfe the best and most excellent company . Neuerthelesse he vouchsafes a dwelling here to some Citizens , and these are eyther Created so , Assumed , or Assigned .

1. Created Citizens are the blessed Angels ; who from their first creation haue enioyed the freedom of this City . They stand alwaies in the presence of God : they can neuer lose their happinesse .

2. Assumed ; those whose spirits are already in heauen . Hebr. 12. There l l Hebr. 12. 23. are the spirits of iust men made perfect . They are already in soule taken vp , and made free Denisons of this Citie .

3. Assigned ; the Elect that liue in the militant Church , waiting for the day of their bodies Redemption ; crying still , Come , Lord Iesus , come quickly . These are Conscripti , m m Reu. 21. 27. written in the Lambes booke of life . Now though we are not already in full possession ; because our apprentiship of this life is not out ; yet we are already Citizens . n n Eph. 2. 19. Ye are no more strangers and forreiners , but fellow Citizens with the Saints ; and of the houshold of God . And we haue three happy priuiledges of Citizens .

1. Libertas ; Freedome from the Law ; not from obedience to it , but from the curse of it . Praestemus quod possumus : quod non possumus , non damnabit . Let vs keepe so much of it as we can : what wee cannot keepe , shall not eondemne vs . Liberty in the vse of these earthly things : heauen , earth , ayre , sea , with all their creatures , do vs seruice . o o 1. Cor. 3. 22. Whether things present , or things to come , all are yours : and ye are Christs , and Christ is Gods .

2. Tutela Imperij ; The Kings protection , Psalm . 91. Angelis mandauit . p p Psalm . 91. 11. Hee hath giuen his Angels charge ouer vs , to keepe vs in all our wayes . Is this all ? No. vers. 4. Hee couers vs with his fethers , and vnder his wings doe wee trust : his tru●…h is our shield and our buckler . Our dangers are many in some places , and some in all places : we haue Gods owne Guard royall to keepe vs . They q q Heb. 1. 14. are sent from God to minister for their sakes , which shall be heyres of saluation . I need not determine , whether euery particular person hath his particular Angell . Saint Augustine hath wel answered , r r E●…irid , cap. 59. Quando hoc nesciatur sine crimine , non opus est vt definiatur cum discrimine . Since our ignorance is no fault , let vs not trouble our selues with curious discussion . Bernard directs vs a good vse of it . Quantam Bern. debet hoc tibi inferre reuerentiam , afferre deuotionem , conferre fiduciam . The consideration of the guard of Angels about vs , should put into our mindes reuerence , into our hearts deuotion , into our soules confidence .

3. Defensio Legis , the defensiue protection of the Law . Christis our Aduocate . a a Rom. 8. 33. Who shall lay any thing to the charge of Gods elect ? It is God that iustifieth . Wee are impleaded : Paul appeales to Caesar , wee to Christ . The Deuill accuseth vs , we are far remote : behold , our Counsellor is in heauen ; that will not let our cause fall , or be ouerthrowne . b b 1. Ioh. 2. 1. If any man sinne , we haue an Aduocate with the Father , Iesus Christ the righteous .

Thus are we Citizens in present , shall be more perfectly at last . We haue now right to the Citie : wee shall then haue right in the City . Wee haue now a purchase of the possession , shall then haue a possession of the purchase . c c Ioh. 17. 24. Father ; I will that they also whom thou hast giuen mee , bee with me where I am , that they may behold my glory . This is our Sauiours Will & Testament , and shall not be broken .

The Company then addes to the glory of this City . We are loth to leaue this world for loue of a few friends , subiect to mutual dislikes : but what then is the delight in the Society of Saints ? where thy glorified selfe shall meet with thy glorified friends , and your loue shall be as euerlasting as your glory . There be those Angels that protected thee : those Patriarchs , Prophets , Apostles , Martyrs , that by doctrine and example taught thee : yea there is that blessed Sauior that redeemed thee . Often heere with grones and teares thou seekest him , whom thy soule loueth : loe , there he shall neuer be out of thy sight .

The Glory .

The glory ? Non mihi si centum linguae . If I had a hundred tongues , I was not able to discourse throughly the least dramme of that inestimable weight of glory . The eye hath seene much , the eare hath heard more , and the heart hath conceiued most of all . But d d 1. Cor. 2. 9. no eye hath seene , nor eare heard , nor heart apprehended the things which God hath prepared for them that loue him . Augustine after a stand ; e e In Iohn Hom. 3. Deus habet quod exhibeat . God hath something to bestowe on you . If I say , wee shall be satiate , you will think of lothing : if , wee shall not be satiate , you will thinke of hunger . But Ibi nec fames , nec fastidium : there is neither hunger , nor lothing . Sed Deus habet quod exhibeat . No sooner is the soule within those gates , but she is glorious . Similem sibi reddit ingredientem . Heauen shall make them that enter it , like it selfe ; glorious : As the ayre by the Sunnes brightnesse is transformed bright . Quanta falicitas , vbi nullum erit malum , nullum deerit bonum ! How great is that blessednesse , where shall be no euill present , no good absent ! This is a blessed Citie .

Men are ambitious heere , and seeke to be free of great Cities : and not seldome buy it dearer then the Captaine bought his Burgeship . But no such honour as to be Denisons of this Citie : whereof once made free , how contemptibly they will looke at the vaine endeuors of worldly men ! Thinke , Beloued , yea knowe ; how sweet soeuer the gaines of this lower Citie be : it is yet far short of the gaines of heauen . And you will one day say ; There is no Citie to the Citie of GOD. Where f f Reu. 21. 4. shall be no more death , nor sorrow , nor crying , nor any more paine . Death with all his Apparitors , that cite the whole world to his Court , sorrow , crying , paine , shall be no more . g g Math. 10. 23. They shall persecute you from Citie to Citie , saith Christ : till at last we come to this Citie , and then out of their reach .

O that this clay of ours should come to such honour ! Well may we suffer it to endure the Worlds tyrannie , and to be afflicted by the Citizens thereof : alas , wee are but Prentises , and they will vse vs hardly till our yeres be out . When that day comes , we shall be free possessors of this Citie .

You heare now the gate and the Citie , what should you doe but enter ? Passe through the gate of grace ; a holy & sanctified life ; and you shall not faile of the City of glorie . Whither once entred , you shall sing as it is in the Psalme , Sicut audi●…imus ita et vidimus . As we haue heard , so haue we seene in the Citie of our God . Wee see that now which was preached to vs ; yea and tenne thousand times more then euer could be vttered . You shall say to Christ , as the Queene of Sheba to Salomon ; h h 1. King . 10. 7. I heard much of thy glory ; but behold , the one halfe was not told me . You saw Ierusalem before in a Mappe ; now you shall walke through the streets , and obserue the towres and bulwarkes ; fully contemplate the glorie . But my discourse shall giue way to your meditation . The ioyes are boundlesse , endlesse : the Lord make vs free of this Citie .

Amen .

SPIRITVALL EYE-SALVE : OR , THE BENEFIT of Illumination . EPHES. 1. 18. The eyes of your vnderstanding beeing enlightned , that ●…ou may know what is the hope of his calling , and what the riches of the glory of his inheritance is in the Saints .

THE speciall grace that heere Paul prayes for his Ephesians , is Illumination . wherein is described to vs an Eye . Obiect . The eye is spirituall , the obiect celestiall . The Instrument is●…gracious , the spectacle glorious . The eye inlightned ; there is the organ : the hope of Gods calling , and the rich inheritance of the glorified Saints ; there is the obiect .

The Eye is described by the Situation . Qualification .

The Site is the Understanding : the Qualification is Inlightned .

The Eye

Is the most excellent organ of sense . Saint Augustine applies Seeing to all the senses . Heare and see , touch and see ; and the Psalmist hath , Taste and see how gracious the Lord is . Other senses discerne onely things neere them : this , remote and distant obiects . Some say the roundnesse of the Eye resembles the Vnity of the Deity ; which is one and perfect : and the triangular sight , the Trinity of persons . This is too curious : happy is that intellectuall eye , whose obiect is the blessed Vnity in Trinity , and Trinity in Vnity ; whose delight is good , yea God .

In a cleare eye the looker sees his owne image : so God in a sanctified vnderstanding sees a limited resemblance of his infinite selfe . And as some Physicians say , that if looking in a sicke mans eyes , they see their image , there is hope of life : but the want of this resultance is held an argument of instant death : whereby they giue themselues a prognosticke signe , whether the Patient will dye of that sicknesse , or recouer it ; by the reflection of his eyes . But it is certaine , if Gods image be not in the vnderstanding , instat mors animae , the soule is in danger : if it shine there , there is comfort of life , yea life of comfort . Hence it is that the God of this world doth so striue to blind the minds of them that beleeue not ; ne imago Dei ▪ &c. that the light of 2. Cor. 4. 4. the glorious Gospell of Christ , who is the Image of GOD , should not shine vnto them .

God hath set two liddes , to defend the corporall eye from annoyances . So hee hath giuen the vnderstanding duas palpeb●… ; Faith and hope to shelter it . For the eye is not more tender to the body , then the vnderstanding is to the soule . And therefore Satan seekes by all meanes to hurt it : eyther by offering it violent blowes , which the shield of Faith beares off ; or by throwing dusts into it , ( gifts blinde the eyes ) which the other lidde of hope for better riches , keeps out .

The Situation

Of this spirituall eye is in the Soule . God framing mans soule , planted in it two faculties : the Superior , that is the Vnderstanding , which perceiueth and iudgeth : the Inferiour , that is the will , which being enformed of the other , accordingly followes or flies , chuseth or refuseth . The Scripture fauouring the simplest capacity , compares these two powers of the soule , to two knowne parts of the body . The vnderstanding to the Eye ; the Affections to the Foote : the eye directing , the foote walking . Euery man is naturally borne blinde and lame : as Zedekiah captiuated to the King of Babylon ; first they put out his eyes , and then 2. King . 25. 7. they lamed his feete with fetters of brasse . So is euery man by nature ; and therefore easily made a slaue to the king of infernall Babylon , if the mercy of Christ should not redeeme him . This consideration reacheth foorth to vs two vses : the one of Instruction , the other of Reprehension .

1. This teacheth vs to desire in the first place , the Inlightning of our eyes ; and then after , the strengthening of our feete . So that sweet Prophet ordereth his prayers , Psal. 25. First Shew me thy wayes , O Lord : teach mee thy paths . Then Lead me in thy truth . First , cleare my eyes , Psal. 25. 4. 5. then enable my feete , Psal. 119. Make mee to vnderstand Psal. 119. 27. 32 the way of thy precepts . And then I will runne the way of thy Commandements . Hee that would saile safely , must get a good Pilot , before good rowers . Swift horses without a skilfull waggoner , endanger more . Hee that labours for feet before he hath eyes , takes a preposterous course : for of the two , the lame is more likely to come to his iourneyes end , then the blind . Could hee runne as swift as Hazael , and outstrip the young Hart on the mountaines ; yet being blinde , he would hardly hitte the way to Heauen . There is but one way thither ; by-paths innumerable : it is a thousand to one against him , that he misseth the right . If he be set into it , yet there are so many blockes , rubbes , obstacles put before him by the Deuill , and the world ; that hee can no more goe into the true way , then he could discerne it from the false . But if a man hath eyes , there is hope he will creepe to heauen , though on lame feet . Hee sees where Ierusalem stands , and hath direction for the way ; ( as trauellers in scroles ; from such a village to such a city , &c. ) so the word of God prescribes his iourney ; From Faith to vertue , from vertue to knowledge , from knowledge to temperance , from temperance 2. Pet. 1. 5. to patience , &c. till hee comes to enter into the euerlasting Kingdome of our Lord Iesus Christ . Hence we see , there is Vers. 11. somwhat more hope of a vicious person , that hath a good vnderstanding ; then of an vtterly darke and blind soule , though he walkes vpon zealous feete . Let them know , that they will come to heauen without eyes , when the wicked come out of hell without feet .

Which lets vs see the kind loue of the Popish Clergie to their people , and how vnfainedly they desire their going to Heauen ; when they pluck out their eyes , & send them thither . So they may grope for it , as the Sodomites did for the dore of Lots house . That which they call the Gen. 19. 11. Mother of Deuotion , Ignorance ; Augustine calls Pessimam matrem , the worst Mother . Pessimae matris Ignorantiae , pessimae itidem duae filiae sunt : scilicet falfitas , et Dubietas : illa miserior , ista miser abilior : illa perniciosior , ista molestior . There are two euill daughters of the most euill Mother , Ignorance , Falshood and Doubting : the former is more miserable , the latter more pityable : that more pernicious , this more troublesome . Let them that plead so impetuously , their Religion authenticall from the Fathers , ( not cum Patribus reijci●…r ) read the opinion of a great Father , concerning a maine point of their doctrine , Ignorance . Chrysostome saies ; Praecedit scientiae virtutis c●…ltum : knowledge Chrys. in Polil . li. 3. Nemo potest fideliter appetere quod ignorat : et malum nisi cognitum sit , non timetur . of vertue must euer goe before deuotion : For no man can earnestly affect the good he knowes not : and the euill whereof he is ignorant , hee feares not . So that true loue to good , and hatred to euill , cannot occurre to a heart nescient of them both . For Scientia conscientiam dirigit , conscientia scientiam perficit . Knowledge rectifies conscience , so well as conscience perfits knowledge . Con must euer be in composition : and so kindly vniting knowledge to deuotion , there ariseth Conscience .

If they allow not then their people eyes , they may as well lame their feet ; and so send them like the Syrian band , in stead of Dothan , to Samaria . They say , This is not the way to heauen , nor is this the Citie of life : follow me , & 2. King . 6. 19. I will bring you to the man ( Iesus Christ ) whom yee seeke . But he led them to Samaria .

2. This reprehends a common fashion of many Auditors . When the Preacher beginnes to analyse his Text , and to open the points of doctrine , to informe the vnderstanding ; they lend him very cold attention . That part of the Sermon is spent in slumber ; as if it concern'd vs not . But when he comes to apply his conclusions , and to driue home the vse of his inferences by application ; then they beginne to rouse vp themselues , and lend an eare of diligence . As if they had onely need to haue their hearts warmed , and not to haue their minds warned , & enlightned with knowledge . But alas ! no eyes , no saluation . Your affections are stirred in vaine , without a precedent illumination of your soules . You must know to doe , before you can doe what you know . And indeed hee that attends onely to exhortation , and not to instruction , seemes to build more vpon mans zeale , then Gods Word . Both doe well together : attend to the Doctrine , and suffer also the Word of exhortation ; that you may haue both cleare eyes , and sound feete : those which God hath ioyned together , let no man put asunder .

I come from the Situation , to the

Qualification

Of this spirituall eye : enlightned . For this blessing the Apostle prayes to the a a Iam. 1. 17. Father of lights ; from whom comes euery good and perfect gift : from him , and from him onely , comes this grace of Illumination . Mans mind is not onely darke , but b b Eph. 5. 8. darknesse , till the Spirit of knowledge light on him , and lighten him . Though c c 2. King . 25. Zedekiah was in Nebuchadnezzars Court , that great Monarch , newly deliuerd of his monstrous ambition ; to whom all the glories and pleasures of the world came a gossiping : yet hee saw none of this pompe and magnificence ; his eyes were wanting . So blind d d Iudg. 16. Samson among the merry Philistins , saw none of their rich apparrell , costly cheere , and glorious triumphs . When the naturall man comes into the Temple , among the Congregation of Gods Saints , his soule is not delighted with their prayers , praises , psalmes , and seruice : he sees no comfort , no pleasure , no content in their actions . True , he doth not , hee cannot ; for his vnderstanding is not inlightned , to see the hope of their calling , and the glorious riches which the Spirit of grace and consolation sheds into them . Hee sees no whit into the awfull Maiestie of God , filling all with his glorious presence , and ruling all euents with his prouidence ; euen disposing euill to his glory . Nothing of the beautie , mercy , pitie of his Sauiour , sitting at the right hand of his Father : not his Highnesse being in heauen , nor yet his Nighnesse to his brethren on earth . Nothing of e e Heb. 12. 22. Mount Sion , the Citie of the liuing God , the celestiall Ierusalem ; not of the company of innumerable Angels ; nor of the generall assembly , and company of the first borne which are written in Heauen ; not of God , the Iudge of all ; nor of the spirits of iust men made perfect ; nor of Iesus the Mediator of the new Testament ; nor the bloud of sprinkling , that speaks better things then that of Abel .

What more then a world of happinesse doth this mans eye not see ! Hereupon wee call a meere foole a naturall . The worldlings haue esteemed , and misnamed Christians Gods fooles : but wee know them the fooles of the world . The greatest Philosopher is but a sot to the weakest Christian : therefore Philosophy ( vnbaptized with grace ) is said to be monoculate , to haue but one eye , and that is of naturall Reason ; a left eye of the soule . But the Christian hath two eyes : the left eye of Reason , whereby he may see into the secrets of nature , as farre as the Philosopher : and the right eye of faith , which the other wanting cannot conceiue the mystery of godlinesse . This f f 1. Tim. 3. 16. mysterie to him , is but like a high candle to a blind man . God onely then must giue Salomon wisedome ; and to his Father , a knowledge aboue his Teachers . g g Iam. 1. 5. If any of you lacke wisedome , let him aske of God . The first Character our forefathers taught vs , was Christs Crosse. Our first spelling lesson ; In the Name of the Father , &c. To teach vs , that euen all humane knowledge , much more diuine , is deriued from Gods fountaine . There are two reasons , why we must all begge of God for our selues , as Paul did for his Ephesians , this grace of Illumination .

1. Our spirituall blindnesse came vpon vs by Gods iust curse for our sinnes . As the Philistins put out Samsons eyes , for his many mischiefes done them : so GOD on farre greater cause blinded Adam , and his perpetuall issue . He had pure and good knowledge ; but because his ambition was appetere prohibitum , to desire that was forbidden : his punishment was perdere concessum , to lose that hee had . Now the same hand that layd on this penaltie , must take it off . The blind men in the Gospell , recouer'd not their sight till Christ came . They were as types to vs ; to teach vs that only the Spirit of Christ can restore our spirituall eyes . Therefore of this h h Reue. 3. 18. Spirit are we counselled to buy eye-salue , to annoint our eyes , that wee may see .

2. This originall defect is encreased by actuall transgressions . We were borne ignorant , wee haue made our selues blind ; putting out euen that remaining sparke of nature . Wee i i Phil. 3. 19. mind earthly things : setting not onely our k k Colos. 3. 2. affections , but euen fixing our whole knowledge on this World . And it is impossible that mans eye should looke on earth and heauen also at one instant . It is a rule in Philosophy ; Nothing receiues any thing , but that is emptie of all other things of a contrary nature . The eare must be empty of all sounds , the taste of all sauours , the eye of all colours ; before there can be entertainement giuen to a new obiect . The smell possessed with Rew , cannot sent the Rose : the taste infected with gall , imagines all morsels bitter : and a greene glasse held before the eyes , presents all things looked on , greene . So if the soules eye be taken vp with the gawdy vanities of this py'd world , it cannot discerne the things , that concerne euerlasting peace . The vnderstanding then must be with-drawn from earth , that it may contemplate heauen . This confutes their practices , that haue vowed a Monkish life , addicted to speculation & eying of heauen ; yet are perpetually raking in the mudde of the earth to get money ; with an impossibilitie of reconciling these two opposite obiects to their eyes at once . In vaine they lift vp ceremoniall eyes of a forc'd deuotion ; for the eye of their heart is fixed downwards : Vnlesse they haue squint-ey'd soules , that can looke two wayes at once . But I rather think , that like watermen , they looke one way , and rowe another : for hee must needs be strangely squint-ey'd , that can at the same instant fasten one of his lights on the light of glory , & the other on the darknes of iniquitie . The riches aboue and below are remote things ; Quorum dum aliud contemplatim aspicimus , aliud contemptim despicimus : whereof whiles we admire the one , we vilipend the other . This blindnesse then being both hereditarie to our natures , ( and hereditary diseases are not easily cured ) and , augmented by our wilful disorders ; can be taken away by no hand but Gods . l l Iohn 9. 32. Since the World beganne was it neuer heard , that any man ( not man , but God ) opened the eyes of one that was borne blind ; and had encreased this caecitie by his owne accessiue and excessiue wickednesse .

He that would desire inspection into others blindnes , had need of cleare eyes himselfe . Cast out the beame in thine owne eye , that thou maist pull out the mote in thy brothers ; saith our Sauiour . Let vs take with vs then the eyes of grace , that wee haue ; that we may the better looke into that blindnesse of nature , we had . There is in this blind eye diseases and defects . The diseases are double , so are the defects .

The Diseases .

1. The Cataract , which is a thicknesse drawne ouer the eye , and bred of many causes : this especially , either from the rheume of vaine-glory , or the inflammation of malice . From this eye there is no reflection , or returning the owne beames , whereby a man may contemplate himselfe . But euen the optick nerues , and the visory spirits are corrupted : the memorie cannot reuolue , nor the mind present it selfe , what it is ; nec in se descendere tentat . This darke mind is the vault , where Satan keepes his Seminarie , and sits hatching a blacke brood of lusts .

The meanes to expell this disease , is to take Gods Law into thy hand and heart , and through that glasse to looke into thy selfe . m m Hagg. 1. Consider your owne wayes in your hearts , saith the Prophet .

Teipsum

Concute : tecum habita : te consule , dic tibi quis sis .

Plumbe-deepe into thy owne brest : n n Isid. de sum . bon. lib. 1. Animi tui abyssum intra . A man offends lesse , by searching sinne with too deepe , then with too short an instrument . Though this be , saith o o In meditat . Abselme , grauis angustia ; a hard exigent . Si me inspicio , ●…ipsum non tolero ; si non inspicio , nescio . Si video , horror ; si non videro , mors est . If I looke into my selfe , I cannot indure my selfe ; if I looke not , I cannot know my selfe . If I see my selfe , there is horror : if I see not , there is death . This inspection is difficult . Difficile est se nosse , sed beatum . It is a hard , but a happy thing to know ones selfe . Priuate sinnes are not easily spied out . Difficilius est inuenire , quàm interficere ; as Casar said of the Scythians . It is harder to finde them out , then to roote them out . Innumerable sinnes are in a man ; if not in actuall and ripe practice , yet in growing seeds . Qui indulget vno vitio , amicus est omnibus . Hee that is partially indulgent to one sinne , is a friend to all . It is a paines well taken , to study thy selfe . How sweet a rest doth that night bring , whose sleepe is preuented with a recognition of our selues !

p p De consid. Bernard teacheth man a three-fold consideration of himselfe : Quid , quis , qualis fit . What by nature , who in person , what kinde of man in conuersation . Which particulars when he casteth vp , he shall finde in summe ; Himselfe a miserable sinner . Si cupis bonus fieri , primùm crede quòd malus fis . If thou wouldest be good , first know that thou art euill . Chrysostome amplifies this selfe knowledge , by teaching a man to consider ; what he is in himselfe , dust Chrys. in tract . de symb. lib. 13. Quid Intra se Quid Infra se Quid Supra se Quid Contra se Quid Ante se Quid Post se. and ashes : what is within him ; much wickednesse : what aboue him , an offended Iustice : what below him , a burning lake : what against him , Satan and sinne : what before him , vaine pleasure : what behinde him , infallible death .

But alas ! what is all this that hath beene said of the eye , if God enlighten not that mentall eye to see it ? Hee must open our eyes , to behold the wonderfull things of his Law . Otherwise mans sight to these obiects , is but as oculus noctuae ad lumen solis . Spirituall ioyes he cannot perceiue ; and what hee conceiues of death and hell , hee thinkes of them senselesly like a beast , or desperately like a Deuill . If his conscience begins to wake , he sings her asleep againe . And as in some , the fuliginous vapours arising from the lower parts of the body , blinde the eyes : so in him the fumous euaporations of the fleshes lusts , haue caused absolute blindnesse . The spirit of God , with the sauing instrument of grace , can onely take away this Cataract .

2. There is another disease , called the Pearle in the eye ; a dangerous disease , and heereof are all worldlings sicke : for earthly riches is such a pearle in their eye , that they cannot see the pearle of the Gospell , which the wise Merchant sold all he had to purchase . By distrusting and distracting cares of the world , this intellectuall eye is not onely depraued , but depriued of light . Affectio mundi , infectio animi : our soules are affected , infected with this contagion . We are easily inclined , and declined from our supernall blisse , by doting loue of these transient delights . And vbi amor , ibi oculus : the eye followes the heart , with more diligence then a seruant his Master . Now it is no wonder if that eye be blinde , which the Deuill hath dawbed vp with the dirt of this world ! Couetousnesse is an Ingrosser , whersoeuer it dwells : and as it would ingrosse the whole Vniuerse to it vnsatiate selfe , so it takes vp the whole soule , with all the affections and desires of it . It giues euery member and faculty presse-mony , and bindes all their contention to get riches . It leaues not so much as an eye for our selues , not a thought for God . Quicquid Gregor. in mor. de se intrinsecus agatur oblitus est animus , dum extrinsecus occupatur . Whiles the mind is externally busied , it forgets what is done in it selfe , what shall become of it selfe . This pearle then must be cut out of the worldlings eye , with the sharpe knife of repentance ; otherwise he is likely neuer to see heauen . For it may be well said to them , as the Philosopher answered to some , that asked him curious questions of the world ; whether it had a soule , whether it were round , &c. Vos de mundo solliciti estis , & vestram immunditiem non c●…atis . You are busie examiners concerning the world , but idle neglecters of your vnclean selues . These are the Diseases : there is also a double defect in this naturall Eye .

1. It perceiues onely naturall and externall things ; qua ante pedes sunt ; which lie at their feete , 2. Pet. 1. For It cannot see a farre off . It beholds only the barque or 2. Pet. 1. 9. rinde ; but not the inward vertue . It can perceiue what thy riches are , thy house adorned , thy lands tilled , thy grounds stocked : but not those spirituall blessings , and celestiall priuiledges , that belong to thee as thou art a Christian. It iudgeth the Cabinet by the Lether and couer , not by the costly iewels in it . It may see Iobs outward affliction , not his inward consolation . If God swells their garners with plenteous fruits , and fills their bones with marrow , this they see : but the hope of Gods calling , the comforts of the Gospell , the sauing health of Iesus Christ , and the promises of eternall life , they not see . The world is their circumference ; other things Nec capiunt , nec cupiunt ; neque tenent manibus , nec cernunt oculis ; they neyther comprehend nor couet ; neither hold , nor behold them .

A beast hath one kinde of eye , a naturall man two , a Christian three . The beast hath an eye of Sense , the naturall man of Sense and Reason , the Christian of Sense , of Reason , and of Faith . Each of these hath his seuerall obiects , seuerall intentions . The eye of sense regards onely sensuall things : the eye of reason onely sensible and naturall things : the eye of faith , spirituall , supernall , and supernaturall things .

The eye of sense doth not extend to intelligible things , and matters of discourse . Tell a bruit beast of Philosophy , and the conclusions of nature , he vnderstands you not . The belly of Sense hath no eares for such instructions . Let it be fed , nourished , haue the appetite delighted : of further felicitie it hath neyther notion , nor motion . Nec noscit , nec poscit .

The eye of Reason sees further then that of Sense ; and hath ( more then common Sense ) a rationall and discursiue apprehension of intelligible obiects . For the bodies of creatures , the bruites see them as well as man , and perhaps some better : but in these bodies he perceiues hidden vertues , obiectuall to the scope of vnderstanding , which the beast cannot see . I confesse that many a man is defectiue in the graduall ascents of reason . Tell a rusticke or mechanicke that the Sun is greater then the whole earth , or that a little starre is larger then his car-wheele ; and he derides thy boldnesse , and thinkes thou wouldst be admired for telling alye . Though this by the eye of mature reason is discerned perfect truth .

The eye of Faith sees further then both the former ; for it lookes into the hope of our calling , and the glorious inheritance of the Saints . The Christian hath not onely an eye of Sense common with beasts ; nor an eye of reason common with men ; but also an eye of faith proper to his profession . Wherein he goes beyond the naturall man , further then the naturall man goes beyond the beast . The vnregenerate liuesall his dayes in a mist : he cannot looke vp to heauen ; in comparison whereof that world he sees , is but a base moale-hill ; and himselfe is like a blind moale , digging in it . Yea in this very world , his owne proper element , how little doth he truely perceiue ! There is no herbe or flower hee treads on , that he truely knowes . Yea he is a stranger at home , and is ignorant of what is in his owne bosome . But for things that concerne a better world , he hath no insight . The naturall man perceiueth not the things of the Spirit of God , for they are foolishnesse vnto 1. Cor. 2. 14. him ; neyther can hee know them , because they are spiritually discerned . Those things are incredible , impossible to him , which we build our faiths on . Happy then are their eyes that see these things . In matters of the world our simplicity moues pity , or makes sport : let it content vs , that these losses are requited by our spirituall knowledge , seeing further into better matters . That wherein we are ignorant , is transient & contemptible : that which we know , is glorious and eternall . The ignorance of the former shall not hinder our blessednesse ; the knowledge of the other shall accomplish it .

2. The second defect in this eye is an in solid leuity : it is rouing , like Dinahs , and rauished abroad ; but wants self-inspection . Two things exceedingly mooue men ; a a Cicero . de or●… . ●…b . 3. Similitude and Example . When men iudge others very euil , they begin to think themselues good . Nothing doth sooner blinde vs then comparisons . Hee that would mount to a high opinion of his owne worth , by comparing it to the base wickednesse of another ; b b Sen. Perinde est , ac si quis ad clandos respiciens , s●…am miretur velocitatem : is like one that obseruing a Cripples lamenesse , wonders at himselfe that he is so swift . The curious man goes abroad , c c Bern. Et exterius omnia confiderat ; qui sic interna despicit : and is so intentiue vpon forreigne businesses , that he forgets his owne . They are common questions ; Quid ille fecit ? What hath hee done ? and Quid ille faciet ? d d Ioh. 21. 21. What shall hee doe ? But not What haue I done ? not e e Acts 16. 30. What shall I doe that I might be saued ? They are like Taylors , that haue taken measure of many men , neuer of themselues . Such a man doth not smite his owne bosom with the Publican , but breakes his neighbours head with the Pharise . It is good for a man to keepe his eyes at home , and set them about the domesticall businesse of his owne heart : lest at last Omnibus notus , ignotus moritur sibi ; he that liued knowne to all , dyes in ignorance of himselfe .

I cannot leaue this excellent Organ , the eye ; till I haue shewed you two things . 1. The danger of spirituall blindnesse . 2. The meanes to cure it .

Spirituall blindnes shall appeare the more perilous , if we compare it with naturall . The bodies eye may be better spared then the soules . As to want the eyes of Angels , is farre worse then to want the eyes of beasts . The want of corporal sight is often good , not euill : euil in the sense , good in the consequence . He may the better intend heauenly things , that sees no earthly to drawe him away . Many a mans eye hath done him hurt . The sonnes of God Gene. 6. 2. saw the daughters of men . Dauid from the roofe of his Palace saw Bethshabe . Per oculorum beneficium intrat cordis veneficium . The lightning of lust hath scorched the heart through those windowes . Malus oculus , malus animus . An euill eye makes an euill mind . The Apostle speakes of eyes full of adultery : it is a feareful thing to haue an eye great with whoredome . And there be eyes full of couetousnesse , lusting after the grounds and goods of other men : as Ahabs eye was full of Nabaoths vineyard . But non tutum est conspicere , quod non licitum est concupiscere . Let not thine eye be enamoured of that , which thy heart must not couet . You see therefore , that sometimes the losse of corporall sight doth the soule good : and the eye of faith sees the better , because the eye of flesh sees not at all .

Besides , the bodily blind feeles and acknowledgeth his want of sight : but the spiritually thinks that none haue clearer eyes then himselfe . He that wants corporall eyes , blesseth them that see : this man derides & despiseth them . Their blindnesse is therefore more dangerous , Qui suam ignorant ignorantiam ; that know not they are blind , as Laodicea , Reue. 3. This conuiction Christ gaue to the Iewes . Reue. 3. 17. Iohn 9. 41. If yee were blind , yee should not haue sinne : but now yee say , We see , therefore your sinne remaineth . The blind in body is commonly led either by his seruant , or his wife , or his dogge : there may be yet some respect in these guides . But the blind in soule is led by the world , which should be his seruant , is his traytor : or by the flesh , which should be as a wife , is his harlot : or by the deuill , which is a dog indeed , a crafty curre , not leading , but misleading him . He that is blind himselfe , and led by such blind , or rather blinding guides , how should he escape the rubs of transgression , or the pitte of destruction !

Now the meanes to cleare this Eye , is to get it a knowledge of God , of our selues . That the eye may be cured , this knowledge must be procured .

Now God must be knowne by his Works . Word . Spirit .

1. By his Works . The booke of Nature teacheth the most vnlearned , that there is a Deitie . This may be called naturall Theologic . For e e Rom. 1. 20 his invisible things may be vnderstood by his visible workes . Praesentemque refert qualibet herba Deum . Not a pile of grasse wee tread on , but tells vs there is a GOD. f f Iob 12. 7. &c. Aske the beasts and they will tell thee ; the foules of the ayre the fishes in the Sea ; the earth will declare vnto thee , that the hand of the Lord hath wrought this . When an Eremite was found fault with , that hee wanted bookes ; hee answered , that there could be no want of bookes , when Heauen and Earth stood before his eyes . g g Psal. 90. 1. The heauens declare the glory of GOD : and the firmament sheweth his handy worke . Day vnto day vttereth speech : and night vnto night sheweth knowledge . There is no speech nor language , where their voice is not heard . All these creatures speake GOD ; in whom is the act of all powers , & from whom the power of all acts : whether thou haue a carnall affection , filled with vanitie ; or a curious head , filled with varietie ; or a Christian heart , filled with veritie ; despise not the paedagogie and manuduction of the World , leading thee to know God .

2. But this booke reads onely to vs , ( that aske An sit ) Deus est ; that there is a God . If wee aske further , Quis sit , Who this God is , or how to be worshipped ; it cannot expound it . It brings vs onely like that h h Act. 17. 23. Athenian Altar , Adignotum Deum ; To the vnknowne God . Wee must turne ouer a new leafe , search another booke to take out this lesson . Search the Scriptures ; for they giue this testimony . So Zachary . i i Zach. 8. 23. Tenne men out of all languages of the Nations shall take hold of the skirt of him that is a Iew ; saying , We will goe with you , for we haue heard that GOD is with you . In the former , the booke is the World , the schoole Natures light ; the scholer man , quatenus homo ; as he is man . But here the Booke is the Scripture , the Schoole the light of grace , and the scholer Christian man , as he is a Christian. There was the eye of Reason exercised ; here of faith . There was taught GOD in his creatures ; here God in his Christ .

3. But this Scripturall knowledge ( common to the wicked ) is not sufficient ; there must be a spiritual knowledge : whereby , though he s●…es not more then is in the Word , yet he sees more then they , that see onely the letter of the Word . k k 1. Ioh. 2. 27. The annointing which you haue receiued , teacheth you all things . Call wee then earnestly vpon the Spirit of Illumination for this knowledge . For it is not obtained per rationem , sed per orationem ; not by reason , but by prayers . l l Eph. 3. 18. For this cause I how my knees to the Father of our Lord Iesus Christ , &c. That you may be able to comprehend with all Saints , what is the bredth , and length , & depth , and height : & to know the loue of Christ , which passeth knowledge .

Now we must learne to see our selues , and this selfecontemplation must be made by a Naturall glasse by a Morall glasse by a Spirituall glasse .

1. Naturally , by looking into the constitution & composition of our owne persons ; as Paul distinguisheth vs into m m 1. Thes. 5. 23. Body , Soule , Spirit . For thy Body , it was not onely n n Psal. ●…39 . 15 fashioned beneath on the earth , but of the earth . Our first Parents were made of the earth : of the earth was their meate : of their meat their bloud : of their bloud their seed : of the seed our bodies . Corrupta et corrumpentia corpora ; bodies corrupt of themselues , and corrupting the soules . For thy Soule , it is a reall , spirituall , inuisible , and indiuisible substance ; diffused by God into thy body . Who by placing this soule in thy flesh , hath set thee in the mid-way , betwixt the bodilesse Spirits aboue , and the mindlesse bodies belowe . This soule is preserued by neither element nor aliment , but by him onely that made her ; and to whom , she resteth not , till she returnes . For thy Spirit , it is called vinculum and vehiculum , a bond and a Chariot . It is a bond to vnite a diuine and heauenly soule , to an earthly elementary body ; both these extremes meete friendly by this Tertium , a firmamentall Spirit . It is called a Chariot , because it carrieth the soules faculties to all organs and parts of the body , and that with wonderfull speed .

2. Morally , by considering how frequently wee haue transgressed those vertues , to which the very Heathen gaue a strict obedience . Where is our iustice , temperance , patience ? We haue idle designes , and idler desires ; and giue way to all euill that may bee either thought or wrought : and what we dare not act , we dare like . Wee lothe ( like fond sheepe ) the good pastures of fit benefits , and bleat after the brouse of vanities . Like erring Planets , we keepe not the ecclyptike line of vertuous mediocritie . As God hath all good in himselfe , all euill onely in knowledge : so we on the contrary , haue much good in knowledge , all euill in our selues .

3. Spirituall knowledge goes yet further ; euen in medullas , et penetralia cordis . It searcheth the heart ; and if in that most inward Chamber , or in any cabinet thereof , it can finde an Idol , it brings it forth . It sees when the torrent of time beares thee downe the streame of custome ; what faintnesse is in thy faith , what coldnes in thy zeale , when the awe of man giues the fear of God a check-mate . It sounds the lowest depth of the Conscience ; and spyeth blemishes in the face of whitest innocence . So it brings the best soule downe on her knees ; teacheth her the necessity of humblenesse ; and puts this prayer in her mouth ; Lord be mercifull to me a sinner .

We haue now done with the Organ of Seeing ; the vnderstanding or Soules Eye : let vs come to the obiect to be seene , The hope of his calling ; and the riches of the glory of Gods inheritance in the Saints .

The Obiect

Is cleare and transparent to a sanctified Eye . The Philosophers propound sixe necessary occurrences to our perfect Seeing ; and you shall see them all here met .

1. Firmenesse or good disposition of the Organ that seeth . A rolling eye beholds nothing perfectly . A Dinahs eye is the prologue to a rauished soule . This must be a composed eye , stedfastly setled on the diuine obiect : saying with Dauid , My heart is fixed , O Lord , my heart is fixed . The proposed glory is so infinite , that it may well take vp the whole eye ; for it shall one day take vp the whole man . Enter thou , good seruant , into thy masters ioy : it is too great to enter into thee . This Obiect is so immense , that we cannot well looke besides it .

2. The Spectacle must be obiected to the sight : the eye cannot pierce into penetralia terrae , or sublimia coeli : nor can the vnderstanding see into these supernaturall ioyes , vnlesse the Lord obiect them to it . Hence it is that many neglectfully passe by ( 〈◊〉 lumine lumen ) the light , for want of eyes to regard it . But God here produceth the wardrobe of his glory to the sanctified eyes ; as if he said , Uenite & videte , Psal. 46. Come , and see . So Moses ; Psal. 46. 8. Exod. 14. 13. Stand still , and see the saluation of God . So Christ to his Apostles . It is giuen to your eyes to see these things , to others but by parables .

3. That there be a proportionall distance betwixt the organ and the obiect : neither too neere , nor too far off . A bright thing held too neere the sight , confounds it : be it neuer so bright , if too farre off , it cannot discerne it . God hath sweetly ordered and compounded this difference . Those euerlasting ioyes are not close by our eyes , lest the glory should swallow vs vp : for mortall eyes cannot behold immortall things ; nor our corruptible sight see stedfastly that eternall splendor . Who can see God , and liue ? And though you say , it is the soule that sees ; yet euen this soule , whiles it is prisoned in this muddy vaile , or rather Iayle , the flesh , hath by reason of the others impotency and passiblenesse , a thicke cloud cast betweene it selfe and glory . o o 1. Cor. 13. 12. For now wee see through a glasse darkely : but then face to face . Now I know in part , then shall I know , euen as also I am knowne . The best eye vpon earth lookes but through a glasse , a lattice , an obscuring impediment . Now on the other side , lest this obiect should be too farre off , that the intellectuall eye could not reach it , behold , God hath giuen it the first fruits ; p p Rom. 14. 17. Righteousnesse , peace of conscience , and ioy of the holy Ghost ; a prelibation of glory . It sees the earnest of the Spirit , sealing vs vp to the day of redemption ; a pledge of those ioyes , which otherwise no eye hath seene , no eare heard , nor heart on earth conceiued .

4. It is required that the obiected matter be substantiall ; not altogether diaphanous & transparent , but massie , and of a solid being . Otherwise the sight cannot perceiue , nor the minde well conceiue , the nature which is so subtil & sublim'd : but intends it selfe still further , till it can acquiescere in materiam visibilem ; rest it selfe on some visible obiect . But this Obiect here proposed , is no empty Chimera , or imaginary , tralucent , ayery shadow , but substantiall : the hope of Gods calling , and a glorious inheritance : which though natures dull eye cannot reach , faiths eye sees perfectly . For Hac est fides , credere quod non vides .

And the subiect of this spectacle is by demonstration prooued solid and substantiall : because ▪ nothing but that can giue this intellectuall eye firme content and complacency . How go the affections of man in a rolling and ranging pace from one creature to another ! now thy heart is set vpon wealth ; thou wilt haue it , though thou digge for it in visceribus both matris & filiorum ; in the bowels of the earth , and of the sonnes of the earth . Say wealth is come , thou art then for honor : thy riches are a ladder , whereby thou wouldest climbe to dignity . Dedecet diuitem esse ignobilem . Nobility gotten hath not setled thee : thou art trauersing new desires . Thy lust presents thee a beauteous paramour : vncleane desires now fill vp thy scene ; and thou playest , like that Germane , many parts thy selfe ; a golden Asse , a proud Lyon , a luxurious Goate . Wealth and greatnesse commands thy pleasure ; thy lust is answered : then thou art for musike , and so actest a fourth part ; thou art thine owne fidler . Now thy bloud is to be heated with delicates ; thou must be indulgent to thy throat with lust-prouoking meates ; and so playest yet another part , a Cater to vncleannesse . When all is done ,

Non contenta quies ; non est sedata libido .

When thou hast thus wandred , and beg'd of euery poore creature a scrap of comfort , yet thou art but clawed , and cloyed with variety , with vanity ; not contented . It is al but one little crumme to one halfe dead of hunger . Couldst thou passe ouer the vast Vniuerse , from the conuexe superficies of heauen , to the center of hell : yet the immense capacity , rapacity of thy desires will not be satisfied .

Well then did Augustine confesse : Fecisti nos ad te , & Conf. lib. 1. cap. 1. inquietum est cor nostrum donec requiescat in te . O Lord , thou didst make vs for thee ; and our heart cannot bee quiet till it rest in thee . Nothing but the Trinity of persons in that one Deity , can fill the triangular concaue of mans own heart . The fire flieth to his sphere , the stone falleth to his center , the riuers run to the sea , as to their end and rest ; and are but violently detained in any other place . The needle touched with the Loadstone , stands euer trembling and quiuering , till it enioy the full aspect of the Northerne Pole . Thus the Lord is onely our Center ; the very life of satisfaction ; full of perfect and infallible comfort ; and he alone can content the boundlesse apprehension of this intellectuall eye . All other are but shadowes and vanities , but this matter obiected in my Text , satisfies . The world cannot , but this can ; the hope of Gods calling , and his glorious inheritance , &c.

5. Clearnesse of space betwixt the Organ and the obiect . For the interposition of some thicke and grosse body , preuents the faculty of the Eye . The quickest eye cannot see through hils ; and a crasse cloud is able to hide the Sunne from vs at noone day . On necessity , that wee may behold with our vnderstandings eyes , this celestiall obiect ; the hope of our calling ; there must be a remouing of all thicke and impenetrable obstacles .

1. Some haue whole mountaines betwixt their eyes and heauen : the mountaines of vaineglory hinder their sight . They are rauished with the brauery of earth : they thinke there is no heauen but at Court ; no further scope of ambition , then to be great in this world . If you tell them of the glory of Gods Inheritance giuen to his Saints , alas , they beleeue not your prattle : they cannot see it . They cannot indeed ; for who can see through mountaines ?

2. Others , to make surer preuention against their sight of heauen , haue rolled the whole earth betwixt that and their eyes . These are the couetous , who are rooting downe to the Center . If you tell them of this hope , &c. they answere , Non videmus nisi terram ; wee see nothing but earth . Well may they say so : for what eyes can see through the vast and condensed body of the earth ?

3. Others yet haue interiected such obscure and pitchy clouds , between their sight and this Sunne of glory , that they cannot see . Whether of errors , that darken the light of the truth : Or of affected ignorance , that blindes their owne eyes : Or of blasphemous Atheisme ; they will see nothing , but what they doe see . a a 2. Pet. 3. 4. Where is the promise of his comming ? Since the Fathers fell asleepe , all things continue as they were from the beginning of the creation . Nil noui video ; I see no new thing : it was so , and it is so . Non aliud vidêre patres , aliudue nepotes Aspicient . Or of rude and crude impie●…ies , which both bleare their owne eyes , and shadow heauens graces from them . Thus the Deuill deales with them , as the Pharises seruants dealt with Christ : first they blinde him , and then buffet him , and bid him prophecie b b Marke 14. 65 who smote him . First hee puts out their eyes with their owne iniquities , and then leades them about to make himself sport . They cannot see the way to blisse , they haue blinded themselues ; interposed such clouds betwixt them and heauen , that this glorious light cannot shine vnto them . There must be then a clearer space : and this God grants to faith . c c Acts 7. 55. 56. Stephen full of the holy Ghost , looked vp stedfastly into heauen , and saw the glory of GOD , &c. Behold , I see the heauens open , and the Sonne of man standing on the right hand of God . Though this bee taken for more then a spirituall sight ; yet hence we haue this comfort ; that our eyes of Faith shall see God now in Grace , and our eyes of flesh heereafter in glory .

6. Lastly , the obiect must be stable and firme , for if it moue too swiftly , it dazeleth the eye , and cannot be truly ( according to the perfect forme of it ) beholden . An oare in the riuer often seems to the passengers as if it were broke●… by reason of the swift and violent motion of the water . An arrow cuts the ayre with such quicknesse , that we can scarce discerne it ; which lying at the marke is easily seene . God hath therefore answered our desires , and fitted our vnderstandings with a stable obiect : which Paul calls an exceeding & eternall waight of glory . A waight ; substantiall and permanent : not a light transient matter , 2. Cor. 4. 17. nor a swift voluble nature ; but waighty . Therefore let vs not looke on the things which are seene , but on the things Vers. 18. which are not seene : for the things which are seene are temporall ; but the things which are not seene are eternall . It is here called an Inheritance , which none can take from vs : that subtle Lawyer Satan , shall neuer be able to picke cauils against it .

You must not expect , that I should enter into a particular resolution of our obiected comforts : I must reserue that to a more liberall time . Onely now let vs set them in our meditation , and settle our selues to attaine them . Contemne we , condemn we the foolish choice of worldlings , in regard of our portion and better part , neuer to bee taken from vs . Why should I dislike my gold , because he preferres his copper ? The least dramme of these ioyes shall outwaigh all the pleasures of earth . And as one torment in hell shall make the reprobate forget all earthly vanities : so the least drop of this pleasure shall take from vs the remembrance of our former miseries . Wee shall not thinke on our pouerty in this world , when we possesse those Riches : and forget our contemptible basenesse , when God shall giue vs that Glory of Saints . Hee shall not much remember the dayes of his life , because God answereth Eccl. 5. 20. him in the ioy of his heart . God giue vs to see these things now in grace , that we hereafter may see them in glory .

Amen .

THE COSMOPOLITE : OR , WORLDS FAVOVRITE . LVKE 12. 20. But God said vnto him ; Thou foole , this night thy soule shall be required of thee : then whose shall those things be which thou hast prouided ?

THIS is the Couetous mans Scripture ; and both ( like an vnflattering glasse ) presents his present condition , what he is : and ( like a fatall booke ) premonstrates his future state , what hee shall bee . And because ; as no man would be thought of others , or will thinke himselfe a worldling ; so nor apply to himselfe the terrour of this Text : therefore this Scripture doth both indigitate and single him out , with a Tu es h●…mo ; and when it hath set himselfe before himselfe , it tels him how he shall stand before the Tribunall of God : with a lost name , with a lost soule , with a lost world , with a lost and neuer to be recouer'd heauen .

We shall perceiue more plainly the Cosmopolites fearefull iudgement , if we take a precursory view of the Parables former passages .

First we haue the Rich man , vers. 16. prospering in his wealth : not onely in the vsurious gaines , which his money , Prosperity permitted to the wicked . fraud , oppression , or vniust dealing might get : but euen in those things which God by the hand of nature did reach forth to him . For his ground brought forth plentifully . So deepe a draught haue the wicked often drunk in the common cup of blessings . Their Bull gendreth and faileth not : their Cow calueth and casteth not . They spend Iob 21. 10. their dayes in wealth . Yea , will you heare yet a larger exhibition ? They are not in trouble as other men , neyther are Psal. 73. 5. 7. they plagued like others . There they haue exemption from misery . Their eyes stand out for fatnesse : they haue more then heart could wish . There they haue accumulation of felicity .

Secondly , we haue him caring what to doe , vers. 17. Care keepes wealth company . He had so much gaine , so much graine ; that his roomes could not answere the capacity of his heart . What shall I doe , because I haue no roome , where to bestow my fruits ? Care is the inseparable companion of aboundance . Vnâ recipiuntur diuitiae & solicitudo . They , to whom is giuen most wealth , are most giuen to carking , sharking , and solicitous thoughtfulnesse , with a little inuersion of our Sauiours meaning ; Where is much giuen , there is much , yea more required . Those hearts whom the world hath done most to satisfie , are least of all satisfied : still they require more , and perplexe themselues to get it . A reasonable man would thinke , that they who possesse abundant riches , should not be possessed with abundant cares . But care not for to morrow , saith Christ . Cuius enim diei spatium Chrys. in Math. 6. te visurum nescis , quam ob causam illius solicitudine torqueris ? Why shouldst thou disquiet thy selfe with thought of prouision for that day , whose euening thou art not sure to see ?

Thirdly , wee haue his resolution ; which in his purpose , hath a double succession ( though no successe ) for their disposed order and places . This will I doe , vers. 18. what ? 1. I will pull downe my barnes , and build greater ; and there will I bestow all my fruits and my goods . He thinks of no roome in visceribus pauperum , in the bowels of the poore : which the Lord hath proposed to him , a fit receptacle of his superfluity . He mindes not to build an hospitall , or to repaire a Church ; eyther in cultum Christi , or culturam Christiani : to the worship of Christ , or education of orphanes , or consolation of distressed soules : but onely respects Horreum suum , and Hordeum suum : his Barne and his barley . The want of roome troubles him : his haruest was so great , that he is crop-sicke . The stomake of his Barne is too little to hold that surfet of corne he intends it ; and therfore in anger he will pull it downe , and make it answerable to his owne desires . 2. This hee takes as granted , and vpon the new building of his Barne , he builds his rest , ver. 19. Then I will say to my soule ; Soule , thou hast much goods laid vp for many yeeres , take thine ease , eate , drinke , and be merry . He dreames his belly full , and now his pipes goe : he sings requ●…em , and lullabies his spirit in the cradle of his barne . This sweet newes hee whispers to his soule . Though he had wearied his body with incessant toyles , and made it a gally-slaue to his imperious affection : yet his soule had beene especially disquieted , and therefore hee promiseth his soule some ease . In this indulgent promise , there is a Preface , and a Solace .

1. The Preface assures his soule much goods , and many yeares ; multas diuitias , multos annos . He knew that a scant and sparing proffer would not satisfie his boundlesse desires : there must be shew of an abundant impletion . It is not enough to haue an ample rocke or dista●…e of wealth , vnlesse a longeuall time be afforded to spinne it out . Philoxenus his wish coupled with his pleasant viands a long throat , ( Crane-like ) ; to prorogue his delight : for shortnesse doth somewhat abate sweetnesse . Rex horae , a king of one houre can scarce warme his throne : it keeps a Christmass-lord flat , that he knowes his end . If this man had bin his own Lord , how excellent an estate would hee haue assured himselfe ▪ His Farme should haue been so large , and his lease so long , that I doubt whether Adam in Paradise had a greater Lordship , or Metbushalem a longer life . The last of his desires is of the longest size : giue him much goods , and much time , abundance of ioyes , and abundance of dayes ; and you hitte or fitte the length of his foote .

2. The Solace is a daunce of foure paces ; Take thine ease , eate , drinke , and be merry . The full belly loues an easie Chaire ; he must needs ioyne with his laborious surfets the vacation of sleepe . He hath taken great paines to bring death vpon him ; and now standing at his dore , it heares him talke of ease . He promiseth himselfe that , which he trauells to destroy , life : and euen now ends what he threatens to begin . So worldlings weary and weare out their liues to hoord wealth : and when wealth comes , & health goes , they would giue all for life . O fooles ! in continuall quest of riches , to hunt themselues out of breath ; and then be glad to restore all at once for recouerie . The next pace is , Eate : his bones must not onely be pleased , but his belly . It is somewhat yet , that this man resolues at last no more to pinch his guts : therefore what before he was in their debt , he will pay them with the vsury of surfets . He purposeth to make himselfe of a thinne starueling , a fatte Epicure ; and so to translate Parcum into Porcum . The third pace is , Drinke : where gluttony is bid welcome , there is no shutting out of drunkennesse . You shall not take a Nabal , but he plyes his gobblet , as well as his trencher . And this is a ready course to retire himselfe from his former vexation ; to drowne his cares in Wine . The last pace is a Leualto ; Be merry : When hee hath got iunkets in his belly , and wines in his braine , what should he doe , but leape , dance , reuell , be merry , be mad ! After feasting , must follow iesting . Heere be all the foure passages : he sleepes care away , he eates care away , he drinks care away , and now he sings care away . His pipes be full , and they must needes squeak , though the name of the good , yea the name of GOD be dishonoured . But to such a mad-merry scoffer might well be applied that verse , which was sounded in the eare of a great Rimer dying : Desine ludere temerè , nitere properè surgere , de puluere . Leaue playing , & fall to praying : it is but sorry iesting with death . Thus his dance was like Sardanapalus ; Ede , bibe , lude : Eate , drinke , and be merry : but there is one thing marres all his sport ; the bringing of his soule to iudgement . He promiseth a merry life , and a long life ; but death sayes nay to both . He gratifies his soule , & ratifies his state ; but couzens himselfe in all . It may be said of him , as King Iohn of the fatte Stagge dying ; See how easily he hath liued , yet he neuer heard Masse . This was the sweet , but the sowre followes . Qui gaudebit cum mundo , non regnabit cum Hierom. Christo. He reioyceth with the World , but must not liue in glory with Christ .

Thus farre the Rich man acts ; now comes in Gods part : which turnes the nature of his play , from Comike purposes to Tragike euents . He behights all peace and ioy to himselfe ; But God said ; Thou foole , this night shall thy soule be taken from t●…e , &c.

The words containe an Agent , Patient , Passion , Question .

The Agent is God ; But God said . The Patient is the rich Foole . The Passion . This night shall thy soule be required of thee . The Question which God puts to him , to let him see his folly ; Then whose shall those things be which thou hast prouided ?

The Agent , God .

The Rich man was purposing great matters , but he reckoned without his host : he resolues thus and thus ; But God said to him . Hence two obseruations .

1. That the purposes of men are abortiue , and neuer come to a happy birth , if God blesse not their conception . Man purposeth , and God disposeth . The horse is prepared to the battell , but the victory is of the Lord . It is a holy reseruation in all our purposes ; Si Deo placuerit : If it shall please the Lord . a a Iam. 4. 13. Goe to now ye that say , To day or to morow we will goe into such a Citie , and continue there a yeere , & buy and sell , and get gaine . Whereas ye know not what shall be on the morow . Ye ought to say , If the Lord will . For neither tongue can speake , nor foote moue , if the Lord shal eneruate them : as he did b b Luke 1. 22. Zaobaries tongue in the Temple , and c c 1. Kin. 13. 4. Ieroboams arme , when he would haue reached it out against the Prophet . In vaine man intends that , whereagainst God contends . Sisera resolues on victory , GOD crosseth it with ouerthrow . Yet thinks Sisera , Iael will succour me , d d Iudg. 4. 17. For there is peace betweene Iabin King of Hazor , and the house of Heber the Kenite . No , euen there ●…he arme of the Lord is ready to encounter him ; a draught of milke shall be his last draught , and the hand of a woman shall kill him , that hath escaped the hand of an Armie .

The Iewes may say , We will flie away 〈◊〉 swift horses . But God saith , Your Persecutors shall be swifter . Senacherib purposeth to lick vp Israel as the Oxe grasse ; and though he found the Land before him as an Eden , to leaue it behind him as Sodome ; But God said , He shall goe home without his errand : An hooke in his nostrils shall reine him back . e e Esa. 14. 13. 15. The King of Babylon sayes in his heart , I will ascend into heauen , I will exalt my throne aboue the starres of God : and I will be like the most High . But God said , Thou shalt be brought down to hell , to the sides of the pit . H●…d made himselfe so sure of Christ , that rather then to faile of cutting off the prophecied King , he slayes his owne sonne : Hee might so , but he shall not touch Gods Sonne . With what lauish promises do the Spanyards flatter themselues , when they baptised their Nauie with the name of Inv●…nsible ? England is their own , they are already grasping it ( warme with gore ) in their clutches . But God said , Destruction shall inherite their hopes : and the remainder of ruine shall be onely left to testifie , what they would haue done .

Mens thoughts promise often to themselues , Multa magna ; many things , great things : they are plotted , contriued , commenced ; yet die like Ionah's Gourd , when we should expect their refreshing : Quia non fort●…it Deus , because God hath not blessed them . Ambition may reare turrets in emulation of heauen : and vaine-glory build Castles in the ayre ; but the former shall haue no roofe , as the latter hath no foundation . Philip threatned the Lacedemonians , that if he entred their Countrey , he would vtterly extinguish them . They wrote him no other answere but Si , If : meaning , it was a condition well put in , for hee neuer was like to come there . Si S I non esset , perfectum quidlibet esset . But in the menaces of angry Tyrants , and purposes of hastie intenders , there is an If , an included condition , that infatuates all . Let our lesson hence be this .

That our purposes may be sped with a happy successe , let vs intend in the Lord , for the Lord . 1. Let vs deriue authoritie of our intentions from his sacred Truth ; which giues rules not onely to liue well , and to speake well , but euen ad bene c●…gitandum , to thinke well . It is a wicked purpose to fast till Paul be killed ; to wreake malice , to satifie lust . Inauspicious and without speed are the intents , whose beginning is not from God . Let no purpose passe currant from thy heart , till God hath set on it his stampe and seale of approbation : Let his Word giue it a Fiat : Whatsoeuer ye doe , yea or intend to doe , let both action of hand , and thought of heart be all to Gods glory .

2. Let vs in all our purposes reserue the first place for Gods helping hand . f f Iohn 15. 5. Without mee yee can doe nothing , saith Christ . But it is obiected that Paul spake peremptorily to his Corinthians . g g 1. Cor. 16. 5. I will come vnto you when I shall passe through Macedonia . And Dauid , h h Psal. 66. I will goe to the house of the Lord . I answere , Cor tenet , quod lingua tacet : they that had so much grace in their hearts , wanted not this grace ; et noscere et poscere facultatem Domini , to know and desire the Lords permission . You shall neuer take men so well affected to good workes , that doe not implore Gods assistance . Though they doe not euer expresse in word , yet they neuer suppresse in thought , that reseruation ; If it please God , as Paul doth afterwards in that place ; i i 1. Cor. 16. 7. If the Lord permit . If any will dare to resolue too confidently , patronizing their temeritie from such patterns ; as if their voluntates were potestates , let them know that like Taylours , they haue measured others , but neuer tooke measure of themselues : that there is great difference betwixt a holy Propet or Apostle , and a profane Publican .

2. Obserue , that God now speakes so to the Couetous , that he will be heard : he preacheth another kind of Sermon to him then euer he did before : a fatall , finall , funerall Sermon , a Text of Iudgement ; This night shal they fetch away thy soule . For this is Gods Lecture , himselfe reades it ; But God said . Hee had preached to the wordling often before ; and those Sermons were of three sorts .

1. By his Word . But cares of the world choake this Seed : the heart goes after couetousnesse ; euen whiles the flesh sits vnder the pulpit . This is the deuills three-wing'd arrow , ( wealth , pride , voluptuousnesse ) whereby hee nailes the very heart fast to the earth . It is his talent of lead , which he hangs on the feet of the soule , the affections ; that keepes her from mounting vp into heauen : with the printed beauty of this filthy Harlot hee bewitcheth their mindes , steales their desires from Christ , and sends them a whoring to the hote Stewes of hell . Thus is Gods first Sermon quite lost .

2. By Iudgements on others , whose smart should amaze him . For God , when hee strikes others , warnes thee , Tua res agitur , &c. When the next house is on fire , thy cause is in question . God hath smitten Israel , that Iudah might feare . Though Israel play the Harlot , yet let not Iudah offend . k k Hos. 4. 15. Ephraim is ioyned to Idols : let him alone . When the plague knocks at thy neighbours dore , it tells thee , I am not farre off . Gods iudgement on the l l Luk. 13. 5. Galileans , and men in Sil●…e is thus applied by Christ , to draw others to repentance , lest they likewise perish . But what if thousands fall on the worldlings right hand , & ten thousands about him , he dreames of no danger : his own gold giues him more content , then all this terror . The Deuill hath hood-wink'd him with gaine ; and so carries him quietly ( like a hooded hawke ) on his fist without baiting to hell . This Sermon is lost also .

3. By crosses on himselfe ; and this Sermon comes a little neerer to him ; for it concernes his feeling . The first was obiected to his eare , the second to his eye , this last to his sense . But as the first Sermon hee would not heare , the next not see , so this he will not feele : m m Ier. 5. 3. hee is stricken , but he hath not sorrowed . He imputes all to his ill lucke , that hee loseth the game of his worldly desires : he lookes no more vp to heauen , then if there was none . n n Psal. 10. 4. God is not in all his thoughts . All these Sermons are lost .

But now God will be heard : He said ; he spoke home ; a word and a blow . He will be vnderstood , though not stood vnder . Uociferat , vulnerat : per dictum , per ictum . This is such a Sermon , as shall not passe without consideration . So he preached to Pharaoh , by frogs , flies , locusts , murraine , darknesse : but when neyther by Moses vocall , nor by these actuall lectures he would be melted , the last Sermon is a Red Sea , that drownes him and his armie . The Tree is bared , manured , watered , spared in expectancie of fruits : but when none comes , the last sermon is the Axe : it must be o o Math. 3. 10. hewn●… downe and cast into the fire . This kinde of argument is vnanswerable , and cannot be euaded . When God giues the Word , innumerable are the Preachers : if the lower voyces will not be heard , death shall be fear'd . God knocks long by his Prophets , yea p p Reu. 3. 20. stands at the dore himselfe ; we will not open . But when this Preacher comes , he opens the dore himselfe , and will not be denied entrance . q q Rom. 10. 21. All the day long haue I stretched forth my hands vnto thee ; manum misericordiae , the hand of his mercy : it is not embraced . Now therefore he stretcheth out manum Iustitiae , the hand of his Iustice ; and this cannot be auoided . All that long Day is past , and now the worldlings Night comes . This night shall they require thy soule . The Rich man must heare this Sermon ; there is no remedy . But GOD said . Wee are come from the Dooer , to

The Sufferer , or Patient ;

And his title is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Thou foole . What ? If this had come from a poore Tenants mouth , it had beene held a petty kinde of blasphemy . Is the rich man onely held the wise man , at all parts ; and doth God change his title with such a contradiction ? Is the worlds gold become drosse ? the rich Idoll a foole ? It is euen a maxime in common acceptation ; He is wise , that is rich . Diues and Sapiens are voces conuertibiles ; Rich and wise are conuertible termes , imagin'd to signifie one thing . When the rich man speakes , all the people giue ( bare-headed ) silence and attention . As if no argument could euince such a necessity , as the chiefe Priests to Iudas ; Tantum dabo : So much will I giue thee . Tantus valor in quatuor syllabis . Such force is Math. 26. 14. there in foure syllables , and but two words . It is not only eloquence , but enchantment ; and they that vse it , preuaile like Sorcerers ; vnlesse perhaps they light vpon ( multis è millibus vnum ) a Peter , r r Acts 8. 20. Thou and thy money be damned together . If he that can plead by the strongest arguments , be the wisest man , how doth God call the Rich man Foole ? If a man should trauell through all conditions of the World , what gates would not open to the rich mans knocke !

In the Church surely Religion should haue the strongest force ; yet riches thrusts in her head euen vnder Religions arme , and speakes her mind . Money once brought the greatest Preacher of the Gospell , euen the Author of the Gospell , Christ himselfe , to be iudged before an earthly Tribunall . Now the Seruant is not greater then his Lord : no wonder if money playes the rex still , and disposeth places to men of the greatest worldly ( not the best heauenly ) gifts . For a gift prospereth which way soeuer it goeth . It were somewhat tolerable , if money did only hinder vs from what we should haue ; but it wrings from vs also what we haue .

In the Courts of Iustice , Law should rule : yet often money ouer-rules law and Court too . It is a lamentable complaint in the Prophecy of Esay : s s Esa. 59. 14. Iudgement is turned away backward , and Iustice standeth a farre off : for truth is fallen in the street ; and equity cannot enter . If there must be contention , iudgement should goe forward ; and is it turned backward ? Iustice should lay a close eare to the cause of the distressed ; and must it stand a farre off ? Truth is fallen in the street . O the mercy of God ! in the street ? Had it fallen in the wildernesse , it had beene lesse strange ; but in the street , where euery body passeth by , and no body take it vp ! miserable iniquity . Equity cannot enter ; what , not equity ? Are they not called Courts of Equity ? and must that which giues them denomination , bee kept out ? Now all this peruersion , euersion of Iustice is made by money . This turneth t t Amos. 5. 7. Iudgement to wormewood , poisons a good cause : or at least into vineger ; as wine that stands long , becomes sowre . And you are beholding to that Lawyer , that will restituere rem , get you your right , though he doth it cunctando ; by delayes . There is many one of whom that old verse may be inuerted , Talis homo nobis cunctando diminuit rem .

In the warres valour beares a great stroke , yet not so great as money . That Macedonian Monarch was wont to say , He would neuer feare to surprise that City , whose gates were but wide enough for an asse laden with gold to enter . How many Forts , Castles , Cities , Kingdomes hath that blowne vp , before euer gunpowder was inuented ! I need name no more . What quality beares vp so braue a head , but money giues it the checke-mate ! It answereth all things , saith Salomon . u u Eccl. 10. 19. A feast is made for laughter , and wine maketh merry : but Money answereth all things . By all this it appears , that Riches is the greatest wisdome : but wee must take out a writte , Ad melius inquirendum .

If wealth be witte , what meanes Christ here to call the Rich man Foole ? yes , good reason . x x 1. Cor. 1. 20. God hath made foolish the wisedome of this world . If God calls him so , he gets little to haue the world esteeme him otherwise . y y 2. Cor. 10. 18. Not hee that commendeth himselfe , nor whom the world commendeth , is approued , but whom the Lord commendeth . An ounce of credit with God , is worth a talent of mens praises . Frustra commendatur in terris , qui condemnatur in coelis . The world commends , but God condemnes ; which of these iudgements shall stand ?

I might heere inferre doctrinally , that all Couetous men be fooles : and that in his censure , that cannot deceiue , not be deceiued . but I should preuent the issue of this Text , to say and shew this now . I therefore content my selfe to say it now , to shew it anon . It may be cauill'd , that Follie is rather a defect in the vnderstanding , Couetousnes in the affections . ( For so they distinguish the soule , into the intellectuall and affectionate part . ) How then is this attribution of foole , proper to the worldling ? The truth is , that the offence of the will & affections doth mostly proceed from the former error of the mind . Our desire , feare , loue , hatred , reflecting on euill obiects , arise from the deceiued vnderstanding . So there is a double errour in the couetous mans mind , that makes him a foole .

1. He conceiues not the sufficiencie of Gods helpe ; and therefore leaues him , that will neuer leaue his . Hee thinkes Gods treasury too empty to content him : he sees not his glory , and therefore will not trust him on bare promises . The good man sweetens his most bitter miseries with this comfort : The Lord is the portion of mine inheritance . But all Gods wealth cannot satisfie him . O nimis Psal. 16. 5. auarus est , cui Deus non sufficit : He is vnmeasurably couetous , whom God himselfe cannot satisfie . Heere is one argument of his folly .

2. Hauing left God , who ( rested on ) would not haue left him , hee adheres to the world which cannot helpe him . The minde of man , like the Elephant , must haue somewhat to leane vpon : and when the Oliue , Fig ▪ tree , Vine are refused ; he must put a a Iudg. 9. 15. his trust vnder the shadow of the Bramble . When the Israelites had forsaken the King of Heauen , they make to themselues a b b Ier. 7. 18. Queene of heauen : Moses is gone , c c Exod. 31. 1. vp , make vs gods which shall goe before vs . Admiratur mundum , reijciens Dominum . He falls off from God , and falls in with the world . Here be both the parts of his folly : d d Ier. 2. 13. He hath committed two euils ; forsaken the fountaine of liuing waters , and hewed himselfe a broken cesterne . We see the Patient ; let vs come to

The Passion or suffering .

This is the point of warre , which my Text sounds like a Trumpet , against all worldlings : This night shal thy soule be required of thee . Fauour them in this , and they thinke all well ; but in this of all they must not be fauoured . This suffering is aggrauated by foure circumstances Quid. What ; the Soule A quo , of whom : of thee Quomodo , how : shall be required Qando , when ; this night .

What.

The Soule , thy soule : not thy Barnes , nor thy croppe ; neither the continent , nor content : not thy gods , which thou holdest deare ; not thy body which thou prizest dearer ; but thy soule , which should bee to thee dearest of all . Imagine the whole conuexe of heauen for thy Barne , ( and that were one large enough ) and all the riches of the world thy graine , ( and that were crop sufficient : ) yet put all these into one ballance , and thy soule into the other ; and thy soule out-waighes , out-values the world . What is the whole world worth to him that loseth his soule ? The Soule is of a precious nature .

One in substance like the Sunne , yet of diuers operations . It is confined in the body , not refined by the body , but is often most actiue , when her layler is most dull . Shee is a carefull hous-wife , disposing all well at home ; conseruing all formes , and mustring them to her owne seruiceable vse . The senses discerne the out-side , the circumstance , the huske of things : she the inside , the vertue , the marrow ; resoluing effects into causes ; compounding , comparing , contemplating things in their highest sublimity . Fire turnes coales into fire : the body concocts meat into bloud ; but the soule conuerts body into spirits ; reducing their purest formes within her dimensiue lines . In mans composition there is a shadow of the Trinity . For to make vp one man , there is an elementary body , a diuine soule , and a firmamentall spirit . Here is the difference : In God there are three persons in one essence , in vs three essences in one person . So in the Soule there is a trinity of powers , vegetable , sensitiue , rationall : the former would onely be ; the second be , and be well ; the third be , be well , and befor euer well . O excellent nature , in whose cabinet ten thousand formes may sit at once ; which giues agitation to the body , without whom it would fall downe a dead and inanimate lumpe of clay . This Soule shall be required .

Thy Soule which vnderstands what delight is ; and conceiues a tickling pleasure in these couetous desires . But to satisfie thy soule , thou wouldst not be so greedy of abundance : for a little serues the body . If it haue food to sustaine it , garments to hide it , harbour to shelter it , liberty to refresh it , it is contented . And satietie of these things doth not ( reficere , sed interficere ) comfort , but confound it . Too much meat surfets the body , too much apparell wearies it , too much wine drownes it : onely Quod conuenit , conseruat . It is then the soule that requires this plenitude , and therefore from this plenitude shall the Soule be required .

Thy Soule , which is not made of a perishing nature , as the body ; but of an euerlasting substance : And hath by the eternity therof a capablenes of moreioy , or moresorrow : it must be euer in heauen , or euerin hell . This night must this Soule receiue her doome ; thy Soule shall be required .

That Soule which shall be the bodies perpetuall companion , sauing a short diuorce by the hand of death in the graue : but afterwards ordained to an euerlasting re-vnion . Whereas all worldly goods being once broken off by death , can neuer againe be recouered . The soule shall returne to the body , but riches to neyther ; and this Soule must be required .

This is a losse , a crosse beyond all , that the worldlings imagination can giue being to . How differ the wickeds thoughts dying , from their thoughts liuing ! In the daies of their peace they forget to get for the soule any good . Eyther it must rest it selfe on these inferiour props , or despaire of refuge . The eye is not scanted of lustfull obiects , the eare of melodious sounds , the palate of well rellishing viands . But the soules eye is not fastned on heauen , nor her eares on the Word of God : her taste sauours not the bread of life ; she is neither brought to touch , nor to smell on Christs Vesture . Animas habent , quasi inanimata vivunt : regarding their flesh , as that pamperd Romane did his ; and their soules as he esteemed his horse : who being a spruce , neat , and fatte Epicure , & riding on a leane scragling Iade , was asked by the Censors the reason . His answer was , Ego curo meipsum , statius verò equum : I looke to my selfe , but my man to my horse . So these worldlings looke to their bodies , let who will take care of their soules .

But when this night comes , with what a price would they purchase againe their Soules , so morgag'd to the deuill for a little vanitie ! Now curare non volunt , then recuperare non valent . With what studious and artificiall cost is the body adorned , whiles the beggerly soule lyes in totterd ragges ! The flesh is pleased with the purest flowre of the Wheat , and reddest bloud of the grape , the soule is famished . The body is allowed libertie , euen to licentiousnesse , the Soule is vnder Satans locke and key , shackled with the fetters of ignorance and impietie . At this nights terrour , to what bondage , hunger , cold , calamitie , would they not subiect their bodies ; to free their soules out of that friendlesse and endlesse prison ! Why cannot men thinke of this before it be too late ? It will sound harshly in thine eare , O thou riotous or auarous worldling , when this Passing-bell rings ; Thy soule shall be required . If the Prince should confiscate thy goods , which thou louest so dearly , this newes would strike cold to thy heart : but here thy soule is confiscate . The deuill prizeth this most : he sayes , as the King of Sodome to Abraham , Da mihi animas , caetera sumetibi : Giue me the Soule , take the rest to thy selfe . Gene. 14. 21.

Of whom .

Of thee ; that hadst so prouided for thy soule in another place : for though earth be a dungeon in regard of heauen , yet is it a Paradise in respect of hell . This world was his selected and affected home ; and from thence shall death plucke him out by the eares .

If this newes of the Soules requiring had come to a faithfull Christian , hee would haue welcommed it ; and iudged it onely the voice of the Feast-maker , finding him in the humble roome of this base earth ; a a Luk. 14. 10. Friend , sitte vp higher . Or that voice of heauen that spake to Iohn ; b b Reu. 4. 〈◊〉 . Come vp hither . Sit no longer in the vale of teares , but ascend the mountaine of glory . A trumpet calling him to Mount Tabor , where he shall be transfigured for euer . This time would be to him , the non vltra of his ioyes and desires : he fought all his combate for this , that he might c c 1. Pet. 1. 9. receiue the end of his faith , the saluation of his soule . Hee is content to liue here till God call him ; but his d d Phil. 1. 23. desire is to be dissolued , and to be with Christ . Bonus vitam habet in patientia , mortem in desiderio . Hee is patient to liue , but willing to die . To him e e Eccl. 7. 1. the day of death is better then the day of his birth . Iob f f Iob 3. 3. cursed the day of his birth . And Ieremie said , g g Iere. 20. 14. Let not the day wherein my Mother bare me be blessed . But blessed is the houre of death : h h Reu. 14. 13. So saith the Spirit ; blessed are they that die in the Lord , for they rest from their labours . Both Philosophers and Poets could so commend the happinesse of this time , that they thought no good man truly happy till it saluted him . Dicique beatus Ante obitum nemo , supremaque funera debet .

The Ethnikes ignorant of a better life future , honour'd this with great solemnities , and kept prodigall feasts on their Birth-dayes ; as i i Math. 14. 6. Herod when he was serued with the Baptists head for his second course . But the Christians were wont to celebrate the funeralls of the Martyrs ; as if we did then onely begin truely to liue when we die . For though the soule is gotten when man is made , yet it is ( as it were ) borne when he dies : his body beeing the wombe , and death the Midwife , that deliuers it to glorious perfection . The good man may then well say , k k Ouid. Trist. 1. Eleg. 21. Mors mihi munus erit , with a Poet ; or rather , l l Phil. 1. 21. Death shall be my aduantage , with an Apostle . His happiest houre is , when In manus tuas Domine , he can say , Into thy hands , Lord , I commend my soule . For Anima non amittitur , sed praemittitur .

But this Of thee is terrible . Thou that neuer preparedst for death ; were at a league with hell , securely rocked asleep in the cradle of thy Barne , that didst put farre away from thee the euill day , & giuen it a charge de non instando : thou that cryedst Peace , peace , on thee shall come sudden destruction : thou that saidst Soule be merry , to sorrow shall Thy soule be required . Thou that neuer esteemedst thy soule so deare as thy wealth , but didst set that after thy stables , which might haue been equal to Angels ; Thy soule . Thou that wert loth to heare of death , as hauing no hope of future bliss ; that wouldest not giue thy possession on earth , for thy expectation in heauen : as that French Cardinall , that said ; He would not giue his part in Paris for his part in Paradise . Of thee shall a soule be required . This poynt is sharpe , and makes vp his miserie .

How . Required .

The originall is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , They shall require it . This is such a requiring , as cannot be withstood . GOD requires thy obedience , thou deniest it : the poore require thy charitie , thou deniest it : the World requires thy equitie , thou deniest it . But when thy soule shall be required , there must be no denying of that ; it cannot be withheld . Who shall require this soule ?

Not God ; he required it in thy life , to sanctifie it , and saue it , thou wouldest not harken to him ; now hee will none of it . What should God doewith a drunken , profane , couetous , polluted , sensuall soule ? He offerd it the Gospell , it would not belieue ; the bloud of Christ , it would not wash and be cleane : it is foule and nastie , God requires it not . Or if he require it , it is to iudge and condemne it , not to reserue and keepe it . Recusabit Deus iam oblatum , quod negabas illi requisitum . God will refuse thy soule now offred , which thou deniedst him whiles hee desired .

Not heauen ; those chrystalline walks are not for muddy feete , nor shall lust-infected eyes looke within those holy dores . m m Reu. 21. 27. In no wise shall enter into that City any thing that defileth , or worketh abomination . There is a roome without for such , Chap. 22. 15. a black roome for blacke workes . What should a worldling doe in heauen ? his heart so full of enuie and couetice , would not brooke anothers felicitie . If there be no gold there , he cares not for comming at it . But he shal be fitted ; for as he requires not heauen , so heauen requires not him . It will spare him no place ; not that it wants roome to receiue him , but because his heart wants roome to desire it . n n 1. Cor. 6. 9. The vnrighteous shall not inherite the kingdome of God . But because this generall menace doth not terrifie him , read his particular name in the bill of inditement , ver. 10. Nor the Couetous . Heauen is for men of an heauenly conuersation . It was but Nebuchadnezzars Phil. 3. 20. dreame , Dan. 2. GOD will not set a golden head vpon earthen feet ; giue the glory of heauen , to him that loues nothing but the basenesse of this world .

The Angels require it not ; those celestiall Porters , that carry the soules of the Saints , as they did the soule of Lazarus , into the bosome of Abraham , haue no commission for this mans soule . This rich man might be wheeled and whirled in a Coach , or perhaps Pope-like , be borne on mens shoulders ; but the poore begger , whose hope is in heauen though his body on earth , that could neither stand , goe , nor sitte , is now carried in the highest state , by the very Angels ; when the other dying , hath no better attendance then deuils .

And so if you aske , who then require his soule ; sith neither God , nor heauen , nor the blessed Angels wil receiue it ; why , deuills : they that haue right to it by Gods iust decree , for his vniust obedience . Gods iustice so appoints it , for his sinnes haue so caused it , Sathan chalengeth his due , his officers require it . Thou hast offended , oh miserable Cosmopolite , against thy great Soueraignes Law , Crowne , and Maiestie ; now all thou hast is confiscate ; thy goods , thy body , thy soule . Thou , whose whole desires were set to scrape all together , shalt now find all scattered asunder : thy close congestion meets with a wide dispersion . Euery one claimes his owne : the world thy riches , the wormes thy carkase , the deuill thy soule . Lust hath transported thine eyes , blasphemie thy tongue , pride thy foote , oppression thy hand , couetousnesse thy heart ; now Satan requires thy soule . Not to giue it ease , rest , or supply to the defects of thy insatiate desires ; no , dabit in cruciatum , he shal deliuer it ouer to torment .

When. This night .

In this darke Quando lie hid two fearefull extremities ; Sadnesse , and Suddennesse . It is not onely said , In the night , but in This night .

1. In the Night ; this aggrauates the horror of his iudgement . The night is a sad and vncomfortable time : therefore misery is compared to the Night , and ioy said to come in the Morning . Pray that your flight be not in the night , saith Christ to the Iewes ; as if the dismall time would make desperate their sorow . The night presents to the fantasie , which then lies most patient of such impressions , many deceiuing and affrightfull imaginations . Well then may a true ( not fantasied ) terror worke strongly on this wretches heart , whiles the night helps it forward . All sicknesse is generally stronger by night , then by day : this very circumstance of season then aggrauates his miserie ; making at once his greefe stronger , himselfe weaker .

But what if wee looke further then the literall sense ; and conceiue by this night the darknesse of his soule ? Such a blindnesse as he brings on himselfe , though the day of the Gospell be broke round about him . The cause of night to a man , is the interposition of the earth betwixt him and the Sunne . This worldling hath placed the earth , the thicke and grosse body of riches , betweene his eyes and the Sunne of righteousnesse . And so shine the Sunne neuer so cleare , it is still night with him . There is light enough without him , but there is darknesse too much within him . And then darkenesse must to darkenesse ; inward to outward , as Christ calls it , vtter darkenesse . He would not see whiles he might , hee shall not see when he would . Though hee shall for euer haue fire enough , yet it shall giue him no light : except it bee a little glimmering , to shew him the torments of others , and others the torments of himselfe .

2. This night , the sadnesse is yet encreased by the sodainnesse . It will be fearefull , not onely to bee surprised in the night , but in that night when hee doth not dreame of any such matter ; when there is no feare , nor suspition of apprehension . His case is , as with a man that hauing rested with a pleasing slumber , and beene fedde with a golden dreame ; suddenly waking findes his house flaming about his eares , his wife and children dying in the fire , robbers ransacking his coffers , and transporting his goods , all louers forsaking , no friend pitying , when the very thrusting in of an arme might deliuer him . This rich man was long asleepe , and beene delighted with prety wanton dreames , of enlarged barnes , and plentifull haruests ; ( as all worldly pleasures are but waking dreames ) now he starts vp on the hearing of this Soule-knell , and perceiues all was but a dreame ; and that indeed hee is euerlastingly wretched .

The suddennes encreaseth the misery . The rich man hath no time to dispose his goods , how shall he doe with his soule ? If in his health , wealth , peace , strength ; succoured with all the helps of nature , of opportunity , preaching of the Gospell , counsell of ministers , comfort of friends , he would not worke out his saluation : what shall hee doe when extreame pangs deny capablenesse to receiue them , and shortnesse of his time preuents their approaching to him ? He hath a huge bottome of sinne to vnrauell by repentance , which he hath beene many years winding vp by disobedience : now a great worke , and a little time doe not well agree . This sudden call is fearefull , This night shall thy soule be required . Yet before I part from this point , let me giue you two notes .

1. There is mercy in God , that it is hac nocte , this night ; not this houre , not this moment . Hac nocte was suddaine , but hoc momento had beene more sudden ; and that this larger exhibition of time is allowed , was Gods meere mercy , against the worldlings merit . He that spared Niniueh many forties of yeares , will yet allow her forty daies . He that forbore this wretch many daies , receiuing Ionas 3. 4. no fruit worth his expectation , will yet adde a few houres . God in the midst of iustice remembers mercie : much time he had receiued , and abused ; yet he shall haue a little more . When the Lords hand is lifted vp to strike him , yet he giues him some lucida interualla monitionis , warning before he lets it downe . But let not the worldling presume on this : sometimes , not an houre , not a minute is granted . Sword , Palsie , Apoplexie , Impostume makes quicke dispatch : and there is no space giuen to cry for mercy . But what if a paucity of houres be permitted ? ancient wounds are not cured in haste , the plaister must lie long vpon them . There was one man so saued , to take away desperation : and but one so saued , to Vnuslatio in fine poenituit : vnus quidem vt null●…s desperet ; solus autem , vt nullus praesumat . barre presumption . Conuersion at the eleuenth houre is a wonder , at the twelfth a miracle . All theeues doe not goe from the gallhouse to glory , because one did ; no more then al Asses speak , because God opened the mouth of one . Flatter not thy selfe with hope of time . Nemo sibi promittat , quod non promittit Euangelium . Let no man August . promise himselfe a larger patent , then the Gospell hath sealed to him .

2. The day of the wicked turnes at last to a night . After the day of vanity , comes the night of iudgment . Now is the time , when the rich mans Sunne sets ; his light and his delight is taken from him . His last sand is runne out ; the clocke hath ended his latest minute , his night is come . His day of pleasure was short , his night of sorrow is euerlasting . Extremum gaudij luctus occupat . Vexation treads on the heeles of vanity . Mans life is compared to a Day .

This day to some may be distinguished into twelue houres . The first giues vs natiuity ; euen in this houre there is sin ; an originall prauity , indisposition to good , pronenesse to euill . Secondly , Infancy ; God now protects the cradle . Thirdly , Childhood ; and now we learn to speake and to sweare together ; the sap of iniquity begins to put out . Fourthly , Tender age , wherein toyes and gawdes fill vp our scene . Fiftly , Youth : this is a madding , a gadding time . Remember not the sins of this time , Psalm . 25. 7. Iob 13. 26. prayes Dauid : their remembrance is bitter , sayes Iob. Sixtly , Our high noone . God that could not be heard before for the loud noyse of vanity , now looks for audience , for obedience . Seuenthly , This is full of cares & crosses ; the dugs of the world taste bitter ; it is full time that this houre should weane vs . Eightly , Brings vs to a sense of mortality , we feele our bloud decaying . Ninthly , Our bodies goe crooked and stooping , to put vs in minde that they are going to their originall earth . Tenthly , We are euen as dying : we do dye by degrees : our senses first faile vs , our eyes are dimme like old Isaacs , our eares deafe , our taste dull : our grinders are done , our stilts vnable to support vs . Eleuenthly , We are a burden to our selues , to our friends : we long for death , if any hope of a better life hath possessed our hearts . The twelfth houre it comes . Which of these houres pass ouer vs without Gods mercies , without our voluntary vnthankfulnesse ; vnlesse those first houres wherein our ignorance is vncapable of such obseruance ? All thy day long haue I stretched out my Rom. 10. 21. hands vnto thee , saith God . If none of these houres reclaime vs , our day is spent , and the night comes ; that night wherein no man can worke ; actiuely to comfort , Ioh. 9. 4. though passiuely he worke for euer in torment . I know , that God cuts many one short of most of these houres , and often shuts vp his day-light , before hee comes to his noone . But howsoeuer man passe from Infancy to childhood , from childhood to youth , from youth to age : yet senectutem nemo excedit ; none can be more then olde . Though tam senex nemo , quin putet se annum posse viuere ; no man is so old , but still he thinks hee may liue another yeare . And therefore lightly the older , the more couetous ; and Quò minus viae restat , eò plus viatici qu●…ritur : the lesse iourney men haue , the more prouision they make .

God allowes this liberall time to some : but what enemies are we to our selues , that of all these twelue houres , allow our selues not one ! Many post off their conuersion from day to day , sending Religion afore them to thirty , and then putting it off to forty ; and not pleased yet to ouertake it , promise it entertainment at threescore : at last death comes and allowes not one houre . In youth men resolue to allow themselues the time of age to serue God : in age they shuffle it off to sicknesse ; when sicknes comes , care to dispose their goods , lothnesse to dye , hope to escape martyrs that good thought ; and their resolution still keepes before them the length of Gracious street at least . If wee haue but the lease of a Farme for twenty yeares , we make vse of the time and gather profit . But in this precious Farme of Time we are so ill husbands , that our Lease comes out , before we are one penniworth of grace the richer by it . Take heed ; it is dangerous trifling out thy good day , lest thou heare this message in the euening ; This night shall thy soule be required of thee :

Then whose shall those things be which thou hast prouided ? This is the Question .

It were somewhat if thou mightest perpetually enioy them thy selfe : if thou couldst fetch downe eternity to them . As those in the 49. Psalme ; whose inward thought is , that their houses shall continue for euer , and their dwelling Psal. 49. 11. places to all generations : they call their lands after their owne names . But there is a Quamdiù , and a Quousque . How long ! Hab. 2. How long ? Thou that lodest thy selfe with thicke clay ? How farre ! Esa. 14. How farre ? Thou that Hab. 2. 6. madest the earth to tremble , and didst shake the Kingdomes . Here is a Non vltra to both : thy power is confined , thy time is limited : both thy latitude and extention are brief'd vp ; heere s thy period ; a full stop in the midst of the sentence . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Whose shall those things bee which thou hast prouided ? He that should read thy history ( being ignorant of thy destiny ) and finde so plentifull a happinesse in the first page of the booke : grounds so fertill , cattell so prospering , house so furnished , possibilities stro●… king thy hopes , hopes milking thy desires , desires dancing to the tune of thy pleasures ; promises of larger barnes , more opulent fruites ; and all this with ease , yea with hearts-ease : Soule be merry : and comming now to the end of the page , but not of the sentence ; turning ouer a new leafe , thinking there to reade the maturity and perfection of all , should finde a blanke , an abrupt period , an vnlook'd for stoppe , would surely imagine , that eyther destiny was mistaken , or else some leaues were torne out of the booke . Such a Cuius erunt haec omnia would be a terrible dash in a story of happinesse so fairely written , and promising so good an Epilogue . But here is his end , you must read him no further : He , whom you haue seene Exod. 4. 13. this day , you shall see him againe no more for euer . Whose shall these things be , O worldling ? Were thy grounds as Eden , and thy house like the Court of Iehoiakim : yet dost thou thinke to raigne , because thou closest thy selfe in Cedar ? no ; Ier. 22. 15. aduenit finis t●…us ; Thy end is come ; Whose shall these things be ?

It were something yet , if thy children might enioy these riches . But there is a man that hath no child ; yet is there no end of his labour , neyther is his eye satisfied with wealth . And he sayth not , For whom doe I trauell , and bereaue Eccl. 4. 8. my soule of this good ? The prodigall would bee his owne heyre and Executor : but this couetous man bequeaths neyther legacy to himselfe , nor to any knowne Inheritour . The other desires to see en end of all his substance : this man to see onely the beginning . Hee hunts the world full cry , yet hath no purpose to ouertake it : he liues behind his wealth , as the other liues beyond it . But suppose hee ▪ hath children , and then though hee famish himselfe to feed them fatte ; though he be damned , yet if his sonne may be made a Gentleman , there is some satisfaction . But this Cuius erunt is a scattering word , and of great vncertainty . Whose shall they be ? perhaps not thy childrens . They say , Happy is that sonne , whose father goes to the Deuill ; but thou maist goe to the Deuill , and yet not make thy sonne happy . For men make heritages , but God makes heyres . He will wash away the vnholy seed , and cut off the generation of the wicked . Salomon had a thousand wiues and concubines , and consequently many children ; yet at last hee wants one of his seed to sit vpon the throne of Dauid , or to beare rule in Iudah : Ier. 22. 30. and S. Luke deriues Christ from Nathan the yonger brother . For thus saith God of C●…oniah , whom hee calls Luk. 3. 31. Coniah ; cutting short at once his name , his life , his hope of posterity . Write this man childlesse . It often so fals out , that to a man exceeding wealthy , is denied a fuccessour of his owne loynes . Let him haue children , hee is not sure those children shall possesse his riches . But those riches perish Eccl. 5. 14. by euill trauell : and he begetteth a sonne , and there is nothing in his hand . A scatterer succeedes a gatherer : auari heres dissipans : the father loued the world too well , and the sonne cares not for it . The sire was all for the rake , and the sonne is all for the pitchforke . So Whose shall these be ? euen his that will one day pitty the poore . Hee will loue the poore so well , that he will not rest til he be poor with them for company . This is the portion of the wicked , Iob. 27. 13. 14. & the heritage which oppressors shall receiue of the Almighty . If their children be multiplied , it is for the sword , and their ofspring shall not be satisfied with bread .

Children are a great plea for Couetousnesse , for Oppression . Art thou couetous because thou hast children ? Remember to make Christ one of thy children . If thou hast one , make him the second : if two , make him the third ; if three , the fourth : how many soeuer thou hast , let Christ be one ; let the poore haue a childes part . This is the way to get a blessing to all the rest : when Christ is made a brother to thy children , and hath a legacy bequeathed him ; hee will blesse the portions of the other ; the seed of the righteous shall not begge their bread . It is a sweet Psal. 37. 26. verse of the Psalme , worthy of obseruation , as it is full of comfort . The good man is euer mercifull , and lendeth , and his seed is blessed . The world thinkes , the more a man giueth away , the lesse should be left to his children : but the Lord witnesseth otherwise : let a man lend to the borrower , giue to the begger , be mercifull to the distressed , and this is the way to make his Seed blessed . Charitable works doe not hinder the childrens wealth , but further it : what thou giuest to the poore , will be a sure vndecaying portion to thy posterity . Duplicatum erit filijs iusti , quod iustus dedit filijs Dei . GOD will double that to thy children , which thou hast giuen to his children . Men flatter themselues , and couzen their consciences , with a tolerablenesse of vsury ; when moneyes bee put out for their childrens stocks . Alas , saith a man , I can leaue my children but a little : but by that they come to age of discretion to vse it , it will be iollily increased . I may be quickly gone , & when I am dead , they haue no skill to employ it ; I will therfore safe-bind it for them , by good bonds with allowance of interest .

God often in the Scriptures hath promised to be a Father of the fatherlesse , and to prouide for those , whom the Parents faith haue left to his protection . By this promise did Christ commend himselfe to his Disciples , a a Ioh. 14. 18. I will not leaue you Orphanes : we translate it comfortlesse , the originall is Orphans , or fatherlesse children . b b Psa. 146. 9. The Lord relieueth the fatherlesse , and the widow . You may read 2. Kin. 4. that God would worke a miracle ; rather then a poore widow , with her two fatherlesse children , should want . Hath God made himselfe their Guardian , and must their meanes be secured by vsurious contracts ? Surely GOD hath iust reason to take this the most vnkindly of all the rest . Leaue not thy children the inheritance of thy sinne , turne not the prouidence of God from them by iniquitie , who hath promised to protect them , if committed to him . Loe the wit of a worldly man ! he takes thought to make his children rich , and yet takes the onely course to vndoe them . No casualtie shall fall vpon their stocks , ( so they plot ) by an act of God or man : but here certain losse falls presently vpon their soules ; and a finall ruine shall impartially at last consume their estates . For God will blast the stocks and branches , that are planted in the moorish and muddy ground of vsury . The dependance on God is abandoned , and how iustly may the Lord forsake them , that forsake him ! Neither is this sinne onely damnable to the Parents , but also dangerous to the children : who are by this meanes dyed in the very wooll of their youth , with the scarlet wickednes of Vsury .

There was a Deuill , whom the Disciples of Christ could not cast out : and when Christ expelled him , the Mark . 9. 21. spirit tare the man , and he fell on the ground wallowing and foaming . Christ then asked , How long is it agoe since this came vnto him ? To which the Father answered ; Of a child . If Vsury be hardly throwne out of the affections , the wonder is little ; seeing that deuill hath possessed him of a child . The new morter , wherein Garlike hath beene stamped , will not a great while lose the smell . It is a fearefull aduantage , that thou giuest Satan ouer thy children , when thou bringest them vp in Vsurie .

As much might be said for Oppression ; thy depopulations pull downe the Countrey , that thou mayest build vp thy posteritie . Which way canst thou turne thine eyes from beholding the infatuation of such hopes ? One generation is thus raised vp high ; and the next comes downe as lowe , euen to contempt and beggerie .

But perhaps if thou hast no children , yet thou hast a brother . c c Eccl. 4. 8. There is one alone , and there is not a second : yea , he hath neither child nor brother , yet is there no end of his labour . Say thou hast a brother , yet is not Christ thy brother in Heauen , dearer to thee then any sonne of thy mother ? Is not he that hath adopted thee coheire to his eternall purchase , an inheritance of glory , woorthy of some part of thy earthly possessions ? Neuer brother did so much for thee as he hath done . Nature made a man thy brother in thy Parents bloud ; hee made thee his brother by his owne bloud . Remember then his needy brethren , and in him thine . He is neerest in bloud , that is dearest in good : but if thou hast any faith , none did thee euer so much good as Christ . And to take away all plea from the hart of vncharitablenesse , Christ calls the poore his Brethren , affirmes their releeuers Blessed , and inuites them to an euerlasting kingdome . d d Mat. 25. 40. In as much as ye haue done it to the least of these my brethren , ye haue done it vnto mee . But thou hast a brother in the flesh : wilt thou therefore couet , extort , oppresse , and so goe to hell for thy brother ? It is ill done in any to diuert amorem fratris , in odium sui ; the loue of his brother into hate against himselfe . Yet is not this all , but when thou hast purposed most for thy brother , God shall disappoint him of all . Whose shall these things be ? no not thy brothers . e e Eccle. 2. 26. To the sinner the Lord giues trauaile , to gather and to heape vp : but at last hee bestowes that heape of treasure vpon him that is good before God . Thou bequeathest it to thy brother , but God dispose●…h it to his children . But thou hast no brother ; Yet thou hast kinred and friends ; and to helpe thy Couzens to wealth , thou wilt couzen thy owne soule . Alas ! it is a mysterie of knowledge , to discerne friends . f f Prou. 19. 4. Wealth maketh many friends : they are friends to the wealth , not to the wealthy . They regard not Qualis sis , but Quantus : not how good thou art , but how great . They admire thee to thy face , but inwardly consider thee onely as a necessary euill , yea a necessary deuill : and when thou dyest , are ready to sing thy soule a Dirige to hell . If thine eyes be euer opened , thou wilt hate such suborners of bastard thoughts to thy heart : as a recouered man , hauing drunke a lothsome potion in his sicknesse , doth euer after hate the very cruze it was brought him in . But say , thy friendes sticke truer to thee , and one holds thy aking head , another runnes for Physike , a third , by helping thee to change sides , seekes to mitigate thy paines ; yet still thou complainest of vnremedied torments . Oh then hadst thou not better make the God of comfort thy friend ; who would neither be wanting in his presence , nor scanting in his consolations ?

Worldly friends are but like hote water , that when cold weather comes , are soonest frozen . Like Cuckooes , all Summer they will sing a scuruy note to thee , but they are gone in Iuly at furthest : sure enough before the fall . They flatter a rich man , as we feed beasts , till he be fat , and then feed on him . A true friend reprooues thee erring , though perhaps not suddenly . Iron is first heat , then beaten : first let him be heat with due and deserued praise for his good , then coole and worke him with reprehension for his euil . As Nurses when their children are falne , first take them vp , and speake them faire ; and chide or correct them afterwards . These friends loue not thy soules good , but thy bodies goods : let them not carry away thy hart from Christ . But if thou so resoluest , that these friends shall enioy thy riches : yet God saith , Cuius erunt , whose shall they be ? Thy kindred or friends shall not eate the grapes of thy planted vineyard : no , a stranger shall eate thereof . g g Eccl. 6. 2. God giueth not thee power to eate thereof ; no nor him thou desirest ; but a stranger eateth it . Dabitur digniori , it shal be giuen to one good in Gods sight . Perhaps to such a mans posterity , whom thou now scornest . The h h Iob 27. 17. wicked heape vp siluer as the dust , and prepare rayment as the clay . They may prepare it : but the iust shall put it on , & the innocent shal deuide the siluer .

Now see thy follie , O couetous Churle , whose desires were all set on a Nunquam satis ; Whose shall those things be ? Not whom thou chusest , but whom God appointeth . Thy children are Gods charge , if thou wilt faithfully trust him with them : otherwise , couldst thou bind thy lands , and bequeath thy goods ; settle thy whole estate , so sure as either strength of Law , or wit of Lawyers can deuise , yet Cuius erunt ; whose shall these things be ? Lo , now thou hast enough : thy head akes , thy conscience pricks , death requires thy body , Satan thy soule : couldst thou not wish that thy Barnes had beene lesse , and thy charitie more ? That as GOD blessed thy store , so thou hadst returned some liberall testimonie of thankfulnesse to his Church & poore againe ? Especially , when neither thy selfe , nor thy Assignes shall enioy these things . Whose shall they be ?

All these particulars suruaied , giue the couetous Cosmopolite three brands . He is branded in his Soule , in his riches , in his good name . In his Soule , Thy Soule shall be fetched away . In his riches , Whose shall these things bee which thou hast prouided ? In his name , Thou fool●… . Whereupon we may iustly inferre this Conclusion ; as the

Summe

Of all : that abundant wealth can bring no good , eyther to Soule , Body , or Name . Man is said to haue three liues ; Spirituall , Corporall , and Ciuill , as the Lawyers call it : the life of his good name . Neyther to this , nor to the life of his Soule or Body , can multitude of riches conferre any good . This Text shall prooue it in all the particulars .

1. To the Soule can opulency procure no benefit . All Christians know that good for the Soule is the passion and merits of Christ ; faith to apprehend these ; repentance to mortifie sinnes : sanctification to giue vs celestiall liues ; and saluation to glorifie our persons . But can any of these be bought with money ? Thou and thy money perish together , that thinkest the gifts of God may be purchased Acts 8. 20. with money . God will not barter away his graces ( as the Indians their gold ) for thy gawdes and rattles . Hee wil not take the morgage of a Lordship for the debt thou owest him . The smoake of thy sacrifice smells neuer the sweeter , because thou art cloathed in silkes ; or canst sit downe to tell thy Michaelmasse thousands . Thy adulteries cannot be commuted for in heauen , nor thy vsuries be answered by a fine before the Tribunall of the highest . Thou mayest as soone and easily mount vp to heauen with wings of lead , as by feathers of wealth . Indeed they can doe a man as much good in distresse of conscience , as to haue his head bound with a wette cloth in a cold morning can cure the head-ach . If wealth could keepe a man from hell , how few rich men would be damned ? But he is not sanctior quiditior ; nor is saluation vendible to a full purse . The doctrine of Rome may affirme it ; but the decree of God will not afford it . This Cosmopolite had barnes and barres , but these cannot hedge in his Soule ; that is required .

2. To the body perhaps there is some more expectation of good ; but no more successe . Thou art anguished ; will thy wealth purchase health ? Sleepe is denied thy senses , and after many changed sides and places , thou canst finde no rest : goe now , empty thy coffers , and try what slumber the charmes and chimes of gold can ring thee . Thy stomake loathes meate ; all thy riches are not sufficient sawce , to get thee an appetite . Couldst thou drinke Cleopatra's draught , it will not ease thy head-ache . The Physician will take thy money , and giue thee Physike : but what Physike will giue thee infallible health ?

But the rich man hath a fire , when the poore sits cold : the rich an harbour , attendance , and delicate prouision , when the poore wants both house and home , meate and money , garments and company . For though riches gather many friends ; the poore is separated from his neighbors . Prou. 19. 4. No part of my Sermon hath denied , but the competency of these earthly things is a blessing : neyther dare I infer , that the want of these is a curse ; for the best haue wanted them , not the Sauiour of men himselfe excepted . But what is this to aboundance ? Is not he as warme that goes in russet , as another that russles and ruffles in his silkes ? Hath not the poore labourer as sound a sleepe on his flocke-bed , or pad of straw , as the Epicure on his downe-bed , with his rich curtaines and couerings ? Doth not Quiet lye oftner in Cottages , then in glorious mannors ? The sleepe of a labouring man is sweet , whether he eat little or much : but the aboundance of the rich will not suffer him to Eccl. 5. 12. sleepe . And for a good appetite , wee see the toyling seruant feed sauourly of one homely dish , when his surfeted master lookes lothingly on his farre-fetch'd , and deare-bought dainties : sitting downe to his second meale in a quandary whether hee should eat of his best dish or nothing : his stomacke being such a coward , that it dares not fight with a chicken . This Gentleman enuies the happinesse of his poore Hinde , and would be content to change states with him , vpon condition he might change stomackes . It is not then the plenitude , but competency of these things , that affords euen the rich content . So that a mans estate should be like his garment , rather fitte then long : for too much troubles him ; and the satiety of these earthly riches doth rather kill , then conserue the Body .

3. The name perhaps hath some hope of luxurious share in this abundance , and thinkes to bee swelled into a Colossus ; ouer-straddling the world . Indeed here 's the Center : for I perswade my self , few worldlings can propound to themselues any well-grounded expectation of good to their soules , or helpe to their bodies , by their accumulation of treasures . Onely in his nomen potius quàm omen quaeritur ; there is more hope of a great name , then of good content . And now for the Name ; what 's the euent ? Come his riches ill , his credit is the Commons curse . Populus sibilat , the world railes at him liuing : and when he dyes , no man sayes , It is pitty ; but It is pitty he died no sooner . They shall not lament for him , with Ah Lord , or Ah his glory . But hee shall bee buried with the buriall of an Ier. 22. 18. vers. 19. Asse ; that hath liued the life of a Wolfe . His glorious Tombe erected by his enriched heyre , shall bee saluted with execrations : and the passengers by will say , Heere lyes the Deuils Promoter . Come his wealth well , yet what is Credit , or how may we define a good Name ? Is it to haue a Pageant of crindges & faces acted to a taffaty Iacket ? To be followed by a world of hang-byes ; and howted at by the reeling multitude , like a bird of Paradise , stucke full of py'd fethers ? To be dawb'd ouer with court-morter , flattery ; and set vp as a Butte , for whores , panders , drunkards , cheaters , to shoot their commendations at ? To be licked with a sycophants rankling toung ; and to haue poore men crouch to him , as little dogges vse to a great mastiffe ? Is this a good name ? Is this credit ? Indeed these things may giue him a great sound : as the clapper doth to a bell ; makes it haue a great sound , but the bell is hollow . They are empty gulls , whose credit is nothing else but a great noyse , forced by these lewd clappers . A rich worldling is like a great Cannon , and flatterers praises are the powder that charge him ; whereupon he takes fire , and makes a great report ; but instantly goes off , goes out in stench . Hee may thinke himselfe the better , but no wise man , no good man doth : and the fame that is deriued from fooles , is infamy .

That which I take to be a good Name , is this : Laudari a Lande dignis ; to bee well esteemed of in Christian hearts ; to finde reuerence in good mens soules . Bonum Sen. de Morib . est laudari , sed praestat esse laudabilem . It is a good thing to be praised , but it is a better to be praise-worthy . It is well that good men commend thee in their consciences , but it is better when thy good conscience can commend thee in it selfe . Happy is he , whose owne heart doth not condemne him . This credit wealth cannot procure , but grace : 1. Iohn 3. 21. not goods , but goodnesse . The poorest man seruing God with a faithfull heart , findes this approbation in sanctified affections , when golden asses goe without it . I confesse , many rich men haue had this credit , but they wil neuer thanke their riches for it . Their greatnesse neuer helped them to this name , but their goodnesse . They haue honoured the Lord , and those the Lord hath promised that he will honour . So that all the reputation which wealth can procure a man in Gods iudgement , is but Thou foole . In that parabolicall history , Luk. 16. mention is made of a rich man , but none of his name ; as if it were vnworthy to stand in the Lords booke . Heere is all the credit of the wicked ; their very memories shall rotte ; and their great Name shall eyther not bee remembred , or remembred with detestation .

Loe now the benefit of worldly wealth ; & the brands which disfigure the Soule , Body , Name of couetous men . For his Reputation , Follie challengeth it : for his riches , vncertainty deuoures it : for his Soule , Satan claimes it . Hee is gone in all respects ; and now there is nothing left of him , but his infamy in the thoughts of men , his goods in the keeping of the world , his body in the prison of the graue , and his soule in the hand of hell . Abijt , he is gone : a tempest hath stole him away in the night ; saith Iob. i i Iob 27. 19. The rich man shall lye downe , but he shall not be gathered : he openeth his eyes , and he is not . Therefore it is said , Luk. 16. There was a certaine rich man ; k k Chrysost. Erat , non est , there was , there is not , he is now gone . l l Psal. 37. 36. Luk. 16. 19. I haue seene the wicked in great power , and spreading himselfe like a greene Bay tree . Yet he passed away , and l●…e be is not : yea I sought him , but hee could not be found .

To conclude , it may yet bee obiected ; that though much wealth can procure to soule , body , or name , no good ; yet it may be an antidote to preuent some euill , or a medicine to rid them al of some maladie . The insufficiency of such a promise in riches , is punctually also confuted in this Text. For neyther the Rich mans Soule , body , nor estate is secured by his abundance . Infernall spirits fetch his soule : temporall men possesse his wealth : eternall censures blast his good name : and the wormes prey vpon his carkasse . What euill then can riches eyther preuent or remoue from man ?

1. Not from the soule : all euill to this , is eyther Poenae , or Culpae ; of sinne , or of punishment for sinne .

For Sinne , what vice is euacuated by riches ? Is the wealthy man humbled by his abundance ? no , he is rather swelled into a frothy pride ; conceiting himselfe more then he is , or at least imagining , that he is eyther ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) or ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ) the man or some body . And as pride is radix omnis peccati ; the root of all sinne ; so riches is the root of pride , Diuitiarum vermis superbia , saith S. Augustine . When the summe of prosperity heates the dunghill of riches , there is engendred the snake of pride . Wealth is but a quill , to blow vp the bladder of high-mindednesse . Saint Paul knew this inseparable consequence , when hee charged Timothy , to Charge them that are rich in this world , that they be not high-minded . And doe we thinke that the heat 1. Tim. 6. 17. of malice will be slaked by riches ? no , it is fired rather into combustion ; and now bursts forth into a flame , what before was forced to lye suppressed in the embers of t●…e heart . Is any man the more continent for his abundance ? No. Stat quaeuis multo meretrix mercabilis auro : whores are led to hell with golden threds . Riches is a warm nest , where lust securely sits to hatch all her vncleane brood . From fulnesse of bread , the Sodomites fall to vnnaturall wantonnesse . Ceres et Liber pinguescunt Venerem . Oppression is not abated by multiplication of riches ; but rather Longiorem & magis strenuam reddit manum ; giues it a longer and stronger arme . For as the poore cannot withstand , so the rich will not restraine the tyranny of great oppressors . They couet fields , and take them by violence : Mic. 2. 2. how ? Because their hand hath power .

For Punishment , what security is in money ? Doth the Deuill balke a Lorldly house , as if hee were afraid to come in ? Dares he not tempt a rich man to lewdnes ? Let experience witnes , whether he dare not bring the highest Gallant both to sin & shame . Let his food be neuer so delicate , he will be a guest at his table ; and perhaps thrust in one dish to his feast , drunkennes . Be his attendance neuer so complete , yet Satan will waite on him too . Wealth is no charme to coniure away the Deuill : such an amulet & the Popes holy-water , are both of a force . Inward vexations forbeare not their stings , in awe of riches . An euill conscience dares perplexe a Saul in his Throne , and a Iudas with his purse full of money . Can a silken sleeue keepe a broken arme from aking ? Then may full Barnes keepe an euill conscience from vexing . And doth hell fire fauour the Rich mans limbes more then the poores ? Hath hee any seruant there , to fanne cold ayre vpon his tormented ioynts ? Nay , the namelesse Diues goes from soft linen to sheetes of fire , from purple robes to flames Luke 16. of the same colour , purple flames : from delicate morsels , to want a droppe of water . Herod , though a King on earth , when he comes to that smokie vault , hath not a cushion to sitte on , more then the meanest Parasite in his Court. So poore a defence are they for an oppressed Soule .

2. Nor from the body can riches remoue any plague . The lightning from heauen may consume vs , though we be clad in gold : the vapours of earth choke vs , though perfumes are still in our nostrills : and poison burst vs , though we haue the most virtuall Antidotes . What iudgement is the poore subiect to , from which the rich is exempted ? Their feet do as soone stumble , and their bones are as quickly broken . Consumptions , Feuers , Gowtes , Dropsyes , Pleurisies , Palseys , Surfets ; are houshold guests in rich mens families , and but meere strangers in cottages . They are the effects of superfluous fare and idlenes ; and keepe their Ordinary at rich mens tables . Anguish lies oftner on a Downe-bed , then on a pallet : diseases waite vpon luxurie , as close as luxurie vpon wealth . These frogs dare leape into King Pharaohs chamber , and forbeare not the most sumptuous pallace . But money can buy medicines : yet what sicke man would not wish , that hee had no money , on condition that he had no maladie . Labour and moderate diet are the poore mans friends , & preserue him from the acquaintance of Master Doctor , or the surfeted bills of his Apothecarie . Though our worldling heere promiseth out of his abundance , meat , drinke , and mirth : yet his bodie growes sicke , and his soule sadde : he was before carelesse , and hee is now curelesse : all his wealth cannot retaine his health , when God will take it away .

3. But what shall we say to the Estate ? Euills to that are pouertie , hunger , thirst , wearinesse , seruillitie : Wee hope wealth can stop the invasion of these miseries . Nothing lesse : it rather mounts a man , as a Wrastler does his combatant , that it may giue him the greater fall . Riches are but a sheeld of Waxe , against a sword of power . The larger state , the fairest marke for misfortune to shoote at . Eagles catch not after flies : nor will the Hercules of ambition lift vp his clubbe , but against these Giants . There is not in pouertie that matter , for a Great mans couetous fire to worke vpon . If Naboth had had no Vineyard to preiudice the command of Ahabs Lordship , hee had saued both his peace and life . Violent winds blow through a hollow willow , or ouer a poore shrubbe , and let them stand : whiles they rend a peeces Oaks and great Cedars , that oppose their great bodies to the furious blasts . The tempests of oppressing power meddle not with the contemptible quiet of poore Labourers , but shake vp rich men by the very rootes ; that their blasted fortunes may be fit timber for their owne building . Who stands so like an eye-sore in the tyrannous ●…ight of Ambition , as the wealthy ? Imprisonment , restraint , banishment , confiscation , fining , and confining are Greatnesses Intelligencers ; instruments and staires to climbe vp by into rich mens possessions . Wealth hath foure hindrances from dooing good to the State .

1. God vsually punisheth our ouer-louing of riches with their losse . He thinks them vnworthy to be riualls with himselfe : for all height and strength of loue is his due . So that the ready way to lose wealth , is to loue it . Et delectatio perdet .

2. The greatnesse of state , or of affection to it , opens the way to ruine . A full and large saile giues vantage to a Tempest : this pulled downe , the danger of the gust , and of shipwracke by it , is eluded : and it passeth by with onely waues , roring as if it was angry for being thus preuented . He that walks on plaine ground , either doth not fall , or riseth againe with little hurt . He that climbes high towres , is in more danger of falling ; and if he fall , of breaking his necke .

3. We see the most rich Worldlings liue the most miserably ; slaued to that wealth , whereof they keepe the key vnder their girdles . Esuriunt in popina , as we say , they starue in a Cookes shoppe . A man would thinke , that if wealth could doe any good , it could surely do this good ; keepe the owner from want , hunger , sorow , care : No , euen these euills riches doe not auoide , but rather force on him . Whereof is a man couetous , but of riches ? when these riches come , you thinke he is cured of his couetousnesse : no , he is more couetous . Though he hath receiued desiderium animi , yet he keeps still animum desiderij . The desires of his mind granted , abolish not his mind of desires . So a man might striue to extinguish the Lampe , by putting oyle into it ; but this makes it burne more . And as it is with some , that thirstily drink harish and ill-brewed drinks , haue not their heate hereby allayed , but inflamed : So this worldlings hote eagernesse of riches is not cooled , but fired by his abundance .

4. That which makes a man easie to hit , makes also his wound greeuous . The Poet tells vs , that when Codrus his house burnes , ( a little cottage in the Forrest ) he Iuv●… . Satyr. 4. stands by and warmes himselfe at the flame : hee knowes that a fewe sticks , straw and clay , with a little labour , can rebuild him as good a Tabernacle . But if this accident light vpon the Vsurers house , distraction seizeth him withall : he cryes out of this Chamber , and that chest , of his Closet and Cabinet , of his bonds & morgages , money and plate ; and is so much the more impatient , as hee had more to lose .

In a word , here is all the difference betwixt the rich and poore : the poore man would be rich while he liues , and the rich would be poore when he dies . For it is small greefe to leaue hunger , cold distresse , bondage , hard lodging , and harder fare : but to forsake full Barnes , full purses , musike , wine , iunkets , soft beds , beautious women , and these lust-tickling delights ; and to goe with death to the Land of forgetfulnesse , this is the terrour .

I end then as Paul concludes his counsell to rich men , Lay vp for your selues a good foundation against the 1. Tim. 6. 19. time to come , that you may lay hold on eternall Life .

THE BAD LEAVEN : OR , THE CONTAGION OF SINNE . GALAT. 5. 9. A little Leauen leaueneth the whole lumpe .

THIS Epistle was written with St. Pauls owne hand : chap. 6. 11. Ye see how large a letter I haue written vnto you with my owne hand . It is for quality excellent , for quantitie large . Hee wrote not so long an Epistle to any other Church with his owne hand . Indeed he wrote a letter to Philemon with his owne hand , vers. 19. I Paul haue written it with mine own hand : but it was short . He wrote longer Epistles to the Romanes and Corinthians , but not with his owne hand , but by Scribes . Wee haue cause therefore to regard it more : as his pains were greater in writing , so let our diligence bee greater in obseruing .

The maine purpose of it is to discouer : 1. That ill coniunction of Moses and Christ , the ceremonies of the Law , with the sanctimony of the Gospell . 2. The free Grace and Iustification by the bloud of Christ without the workes of the Law . In this the Galatians had receiued a beginning , but now had admitted a recidiuation . For this cause the Apostle chides , vers. 7. Yee did runne well : who did hinder you that you should not obey the Trueth ? Where there is a Concession , and a Conuiction : a step ; and a stop . The Concession or Step , ye did runne well . The Conuiction or Stop ; Who did hinder you that you should not obey the truth ?

In the former he compares Christianity to a race : all men must first be viatores in this valley of teares , before they can be Assess●…res , and sit with Christ in his kingdome of glory . Onely as it agrees with a Race in many things ; as labor , it 's no idle thing to be a Christian ; shortnesse , it is a Race , the perplexity is recompenced with the breuity : continuance , the runner must hold out the last steppe , if he will obtaine the prize . So there are some differences . 1. In other races many runne , onely one winnes the goale : but in this all that runne faithfully , shal raigne triumphantly . Though they cannot runne so fast as others , nor so farre as others ; yet euen they that came at the eleuenth houre into the Vineyard , receiued they penny , so well as they that came at the third . For the Lord regards not Quantum , but ex quanto : not how much , but how well . What euer houre they are called , let them spend the aftertime in a zealous diligence . 2. In other races one hinders another , but in this iourney one helpes another . The more the merrier : no enuy or grudging , eyther in the way or the goale . Dispar gloria singulorum , sed communis latitia omnium . There may bee different glory of some , yet there is a common ioy of all . Euery good man is a spurre to his brother . Peter and Iohn ranne to Christs Sepulcher : Iohn out-ran Peter vnto the graue , Peter out-went Iohn into the graue . But we run together vnto Christs Throne ; some come before , some after , all meet in the Communion of Saints . 3. In other races the runner obtaines a prize that shall perish ; all the runners heere get an incorruptible crowne . They runne for a little prize , a little praise ; we for eternall glory . Runne wee then cheerefully ; behold , a kingdome lyes at the stake . God giue vs all eyes of faith to see it , and hearts of obedience to runne to it , through the power of Iesus Christ .

In the latter the Apostle may seeme to put a superfluous question ; Who did hinder you ? For there are many aduersaries . As first Satan , the General of that damned crue that hinder our passage to heauen . Paul excuseth himselfe to the Thessalonians : a a 1. Thes. 2. 18. Zach. 3. 1. Wee would haue come vnto you once and againe , but Satan hindered vs . Zach. 3. Ioshua the high Priest stood before the Angell of the Lord , and Satan stood at his right hand to resist him . Where God hath his Church , Satan hath his chappell . So also wicked men ; such as haue taken the Deuils oath of Allegiance . What the Deuill cannot doe immediately by himselfe , hee does mediately by his Instruments . To erre Humanum , is the weakenes of a man ; but to seduce diabolicum , is the part of a Deuill . It is ill to play the woman , worse to play the beast , worst of all to play the Deuill . But what speciall hinderers the Apostle meanes , wee shall haue precise occasion in some future passages to demonstrate .

Onely I must not omit , that the Apostle giues a direct resolution by way of negation , vers. 8. This perswasion com●…eth not of him that calleth you . God is no wayes the Author of error and sin . He that wils the death of no sinner , will not lead him into the wayes of destruction . Indeed he suffes Satan to temptal , but to a diuerse purpose : the good to try them , the reprobate to destroy them . The temptations of the godly are for their instruction ; of the wicked for their destruction . Iames tells vs , that b b Iam. 1. 17. euery good gift comes downe from the Father of lights : is it euill ? it commeth not from God . The Apostle telling the Ephesians of lusts , blindnesse , wantonnesse , obstinacy ; concludes piercingly , Non sic didicistis Christum . c c Ephe. 4. 20. Yee haue not so learned Iesus Christ . Art thou peruerted ? thou neuer learnedst this of Christ . d d Iam. 1. 13. Let no man say when hee is tempted , I am tempted of God , for God tempteth no man . In him we liue , moue , and haue our being . A Gentile Poet sung it , a Christian e e Act. 17. 28. Apostle sanctified it , all the creatures in heauen and earth cry Amen vnto it . Life is his , whether we liue well or ill : motion is his , whether wee lift vp our hands to prayer or murder : but the prauity and corruption of these is none of his . Is any part of body , or power of soule depraued ? This commeth not from him that calleth vs . What is then the cause of sinne ?

I answere , properly nothing : it hath indeed a deficient cause , but no efficient cause . It is a defect , priuation , or orbity of that God made ; the thing it self he neuer made . Will you aske what is the cause of sickenesse ? I answere , the destitution of health . If what 's the cause of darknes ; the absence of the Sunne : if of blindnesse , the deficiency of seeing . What is the cause of silence ? no cause : there are causes of speech , organs , ayre , &c. take away these , what followes but silence ? you see the light : who euer saw darkenesse ? you heare speech : who euer heard silence ? Man forsooke grace : sinne came in at the backe-dore . It is a bastard brought into Gods house by stealth . Woe to them that shall roote their filthinesse in the deity . If they bee seduced , to cry , f f Iere. 4 10. Lord , thou hast deceiued vs . No , destruction is of thy selfe , O Israel ; in mee is thy 〈◊〉 . We haue all gotten this sinne from Adam ; Mulier quam tu , &c. The woman which Thou gauest me ; as if GOD had giuen him a woman to tempt him . Haec est ruina maxima , Deum putare causam ruinae : This is the greatest destruction that can be , to charge God with the cause of our destruction . No , O Father of heauen , be thou iustified , and the faces of all men ashamed . Let vs looke home to our owne flesh ; from thence it commeth that destroyeth . Me , me , adsum qui feci . The Lord put not onely this confession in our mouthes , but this feeling in our hearts ; that all our euill commeth from our selues , all our good from Iesus Christ .

Of him that called you : He hath called you to liberty , will you intangle your selues in new bondage ? who pitties him that being redeemed from prison , wilfully recasts himselfe into it ? Or that saued from the fire , will runne into it againe ? Art thou Titio ereptus , and yet hast a mind to be burned ? He hath called you not to the ceremonies , but to their Antitype ; not to those legall Lambes , but to that Euangelicall Lambe of God , that taketh away the sins of the world . Will you be directed by Lampes , when the Sunne is risen ? no , hee hath called you to the truth and comforts of the Gospell ; obey that call : And then he that hath perswaded you to vertue , by calling you to grace , shall crowne you with eternall glory .

Now one argument whereby the Apostle deterres them from blending Iudaisme with Christianity , is deriued from the danger of corrupting the doctrine of the Gospell : A little Leauen leaueneth the whole lumpe . One ceremony of the legall rites obserued with an opinion of necessity , sowreth all that sweetnesse of redemption that commeth by Christ . This Diuine Aphorisme may thus logically be resolued ; into a Predicate , Subiect , and Copula . The Predicate , leauen : the Subiect , lumpe : the Copula , leaueneth . Or thus there is a thing Actiue ; Leauen . Factiue , sowreth Passiue , the lumpe .

But because the whole speech is allegoricall , let vs first open the metaphor with the key of proper analogie ; and then take out the treasure , such obseruations as may be naturally deduced from it . Most properly our Apostle by leauen vnderstands false doctrine , and by lumpe the truth of the Gospell : so the sense is this ; one heresie infects a masse of truth . Or if we restraine it to persons , by leauen he meaneth false Teachers , and by lumpe the Church of Galatia : and so a teacher of the bondage to the Law , sowres the liberty of the Gospell . g g verse 2. Behold , I Paul say vnto you , that if ye be circumcised , Christ shall profit you nothing . Or if yet we will looke vpon it with more generall view , we may by leauen vnderstand sinne , by lumpe man , by leauening Infection . Here are three respondences , and all worthily considerable .

First taking leauen for false Doctrine , so we find in the new Testament foure sorts of leauens , Math. 16. Beware of the leauen of the Pharises , and of the Sadduces ; there bee two of them ; the Pharisaicall , and the Sadducean leauens . Math. 16. 6. Mark . 8. Beware of the leauen of Herod , there 's the third . The fourth is my Text , the leauen of mingling Mosaicall Mark . 8. 15. ordinances with Christs Institutions . It will not bee amisse to take a transient view of these Leauens : for though former times had the originals , wee ha●…e the Counterpaines : we haue paralell leauens .

1. To begin with the Pharises ; to these I may well liken our Seminaries ; one egge is not liker another . Euen a Iesuite wrote in good earnest , Non malè comparari Pharisaeos Catholicis ; Papists are fitly compared to the Pharises . Whether he spake it ignorantly or vnwittingly , or purposely ; I am sure Caiphas neuer spoke truer when he meant it not . Shall we take a little paines to confer them ? The Pharises had corrupted , yea in a manner annulled the Law of God by their Traditions : and for this h h Math. 15. 6. Christ complaines against them . Now for the Papists , this was one of their Tridentine decrees ; With the same reuerence and deuotion doc we receiue and respect Traditions , that wee doe the bookes of the olde and new Testaments . Shut thine eyes and heare both speake , and then for a wager which is the Pharise , which the Seminary ? Indeed to some traditions we giue locum , but locum suum ; a place , but their owne place . They must neuer dare to take the wall of the Scripture .

Again , the Pharises corrupted the good Text with their lewd Glosses . The law was , that no Leper might come into the Temple ; their traditionall Glosse was , that if hee were let downe through the roofe , this was no offence . As that drunkard , that hauing for sworne going to a certaine Tauerne , yet being carried thither euery day on mens shoulders , thought hee had not broken his oath . Their Sabbath dayes iourney was a thousand Cubits ; their Glosse vnderstood this without the walls , and walking all day through the city no sinne . The Papists are not behinde them in their foule interpretations , not shaming to call that sacred Writ a nose of waxe , formable to any construction . Paul subscribes his two Epistles to the Thessalonians thus ; Missa fuit ex Athenis ; a Papist cryes out strait , Here s a plaine text for the Masse . Psal. 8. Omnia subiecisti pedibus eius ; Thou hast put all things vnder Psal. 8. 〈◊〉 . his feete : This is spoken of the beasts subiection to man : their Glosse construes it of mens subiection to the Pope . So Esa. 49. They shall bow downe to thee with their face toward the earth , and licke vp the dust of thy feete . Here Esa. 49. 23. saith their Glosse , is a plaine proofe for kissing the Popes feet . Our Sauiour sayes ; i i Mat. 18. 3. Except ye become as little children , ye shall not enter the kingdome of heauen : Heereupon Saint Francis commands one Massaeus to tumble round on the earth like a little childe , that he might enter . If thy foot offend thee , saith Christ , out it off . Heereupon when the penitent confessed to S. Anthony that he had kicked his mother , he vrged him with that Text : the man went and cut off his foot , but S. Anthony ( honestly to make him amends ) set it on againe . Were these not goodly constructions ? So the new elected Pope in his solemne Lateran Procession , must take copper money out of his Chamberlaines lap , and scatter it among the people , saying , k k Act. 3. 6. Siluer and gold haue I none , but such as I haue I giue vnto you . And is not this a probable truth , a praise-able bounty ? Seuen yeares penance is enioyned to a deadly sinne ; because Miriam was separated seuen dayes for her leprosie ; and God saith to Ezekiel , chap. 4. I haue giuen thee a day for a yeare . Oh genuine and most neighbourly concording of Scriptures ! When Gods word subiects Priests to Kings , their Glosse subiects Kings to Priests , at least to Popes . But as when they determined to kill the Emperor Henry the seuenth , that they might be sure to poyson him , they stucke not to poyson their owne God in the Sacrament . So purposing to teare the honour , and deface the maiesty of Kings , they first offer violence to the sacred word of God . In these damnable Glosses it is hard to decide ; whether Pharise is beyond Papist , or Papist beyond Pharise . But Dum haec malè construunt , seipsos malè destruunt . Their euill construction of the Scriptures brings a worse destruction to themselues . They make that serue the turne of their policie , which God meant to serue the turne of his glory .

The Pharises cleaued to the letter , but despised the Spirit : so do Papists . Hoc est corpus must bee materially there : for this they wrangle , fight , burne the contradicters ; yet few of them care to finde it spiritually there . Dabo claues , I will giue thee the keyes ; therefore none can enter heauen except the Pope open the dores . Whereas Peters two keyes , one of knowledge , the other of power , are fitted to two lockes , Ignorance , and Induration . But wee know who keepes the keyes , and lets in many thousands to heauen without the Popes leaue . l l Reu. 3. 7. These things saith hee that is holy and true , hee that hath the key of Dauid , he that openeth , and no man shutteth , that shutteth , and no man openeth . Some of the Rabbins affirmed that God requires two things concerning his law , Custodie and Worke : custody in heart , worke in execution . The Pharises thought it enough to haue it in their frontlets , not in their hearts . So the Romist hath his opus operatum ; prayers numbred on beades , fastings , pilgrimages , &c. and then cryes like Saul ; m m 1. Sam. 15. 13 Blessed bee thou of the Lord ; I haue performed the commandement of the Lord .

The Pharises iustified themselues by their workes , and would not sticke to say of the Law , All this haue I kept from my youth . Doe not the Papists so ? doe they not climbe to saluation by their owne works , & iustify themselues ? Those thought it not only easie to fulfill the Law , but possible to doe more then they were bound to . They thought it not worth thanks to performe what they were bidden . Gods Law was too little for their holinesse . They plyed God with vnbidden oblations , gaue more then they needed , then was commanded . I pay tithes of all , said that Pharise : of all ? it was more then he needed . If God would haue a Sabbath kept , they ouer-keepe it : let a house be on fire , that day they would not quench it . And what other is the boasting opinion of the Romanists ? it is nothing with them to content God , they can earne him , supererogate of him . Yea these Iewish Papists haue done more then enough for themselues , many good works to spare for others : this they call the Churches Treasure , & they sell them for ready money . But Christ taught vs all to say , We are vnprofitable seruants ; intimating , that doe what we can , yet God is a loser by the best of vs .

To omit the miserable penances of the Pharises , pricking themselues with thornes , and wounding their flesh with whips ; wherein it is not possible for a Papist to goe beyond them . If the misvsing , macerating , lacerating their owne bodies be a meanes to come into heauen , surely the Pharises should enter farre sooner then the Papists . Yet were those kept out , and shall these enter ? n n Mat. 5. 20. Except your righteousnesse shall exceed the righteousnes of the Scribes and Pharises , ye shall not enter into the kingdome of Heauen . The people were so besotted on them , that they thought if but two men should goe to heauen , the one must bee a Scribe , the other a Pharise . But here was strange newes ; neyther of them both shall come there . So the Papists thinke , that if but two men be saued , one must be a Fryer , the other a Iesuite . Hee that should say , neyther of them both was likely to speed so well , should haue the whole multitude stare vpon him for such a Paradoxe .

The Pharises brag'd much of Moses Chaire ; iust so doe our Papists of Peters Chaire . The Pharises iustified it that there was no error in theirs : the Papists affirme that there 's no possibility of error in theirs . The Pharises thundred against the poore people , o o Ioh. 7. 49. This people who knoweth not the Law , are cursed . So the Pope thunders his curses and excommunications against vs : but ( we blesse God ) his thunder cannot reach vs . I would other places had no more cause to feare his thunder . Then would they answere him , as Gregory the fourth was answered , when he purposed peremptorily to proceed against Lewys le Debonayre ; the French Bishops answered in flat termes ; Si excommunicaturus veniret , excommunicatus discederet : If he came to excommunicate , hee should be sent back excommunicated .

The Pharises compassed Sea and Land to make Proselytes ; p p Mat. 23. 15. and when they had made one , they make him twofold more the child of hell then themselues . Doe not our Seminaries so ? Yes they are Compassers too , like their grand Master . Iob. 2. much like those Circulatores , and Circumcelliones , a limbe of the Donatists . They creepe into Ladies houses , I had almost said into their Chambers : the Pursuiuant in modesty hath forborne the Gentlewomans bed , and missed him . Confession and Penance are the principall wheeles , whereupon the Engine of their policie runnes . By the first they find out mens secret inclinations ; by the other they heape riches to their Tribe . They will not lead a Nouice into the maine at first , to make him belieue the Popes infallibility of Iudgement , authoritie to decrowne Kings , to make Scripture no Scripture , and no Scripture Scripture , &c. This meat is too tough , it will not downe : therefore they court his affections with pleasing delights , smooth semblances , and moderate constructions ; as neare to the religion from which they would peruert him , as possibly may be afforded . So by degrees they gaine him , God and the Truth loseth him . In their owne Countreys , places of freedome , they vizour their hearts , in England they vizour their faces too .

The Pharises made difference of oathes . q q Mat. 23. 16. Whosoeuer shall sweare by the Temple , it is nothing : but whosoeuer shall sweare by the Gold of the Temple , hee is a debter . Ye fooles and blind : for whether is greater , the gold or the Temple that sanctifieth the gold ? That was their doctrine , this was Christs reproofe . So the Papists haue their distinctions betwixt a materiall and a formall oath : one to bind the conscience , the other not . Out of such an vnlucky copulation of fraud and malice , was that monstrous stigmatike Equiuocation engendred . A damned egge , not couered by any faire bird , but hatch'd as the Poets faine of O sprayes , with a thunderclap . A meere bastard , whosoeuer was the Father , Iesuites keepe the child , and bring it vp as their onely darling . But they haue their Bulls of dispensation for it : fit , they should all speed , as some did once with their buls . Two Seminaries came into England with their two Bulls , but being apprehended , those two Bulls call'd in a third Bull , which was Bull the hangman , to dispatch them both .

Lastly , the Pharises vsed to r r Mat. 23. 14. deuoure widowes houses , & for a pretence to make long prayer . It is euill to deuoure a mans house , worse to deuour a widowes house , worst of all when their lips seemed to pray , to be chewing that morsell . Ierusalem had neuer worse Pharises then Rome : these were meere bunglers to the Iesuites . The new Pharises haue made very Proselytes and Novices of the ancient .. A widowes cottage fill'd the pauch of an old Pharise . Large Patrimonies and faire reuenues wil not stoppe the throte of the Iesuite . They deuoure the Land as Pharaohs leane kine , and yet looke hunger-starued still . You shall haue them first fall in with the wife , as the deuill did with Eue : but they couzen the husband of his inheritance , as the deuill couzoned Adam . Euen other Orders among them , cry shame vpon the Iesuites : they prole away all with a face of sad pietie and sterne mortification . Forgiue my vnseasonable prolixitie ; you see one dangerous Leven .

2. The next is the Leven of the Sadduces : heare their doctrine , Math. 22. They say there is no resurrection . Act. Math. 22. 23. Acts 23. 8. 23. The Sadduces say there is no resurrection , neither Angel , nor spirit . I would we had no matches for them , but we haue too many ; that either deny futurum aliquid post mortem , that any further thing is to be done or suffered , or enioyed after death : or else affirme faeliciter fore vniuersis , that euery man shall be happy . They haue studied reasons against the Resurrection . The flesh turnes into rottennesse , rottennesse to dust , &c. But St. Aug. cuts them off with reason : Qui potuis formare nouum , non poterit reperare mortuum ? He that could make man of nothing , surely can reuiue him of a small thing . Facilius est restituere , quàm constituere : It is farre easier to repaire then to prepare . They tell vs , s s Eccl. 9. 4. It is better to a liuing dogge , then a dead Lion : which is true among beasts , like themselues : but among men a dead beast is better than a liuing Atheist . Like dogs they barke at heauen , but they cannot bite it : it is out of their circumference . Though they build vp reasons and treasons like Babel ; yet they prooue but Confusion . They would pull God out of his Throne , if it were possible : but he is safe enough out of the reach of their malice , else it had gone ill with him before this . Their song is ; t t 1. Cor. 15. 32. Let vs eate and drinke , ( they thinke of no reckoning to pay ) for to morow we dye . They promise to morow , yet kill themselues to day . This is their song , but the Holy Ghost addes the burden : u u Heb. 9. 27. After death commeth the Iudgement . It is appointed vnto men once to dye ; to all men once , to Atheists twice , for there is a second death . Their first death makes way to their last Iudgement . They are in some respect worse then the Deuill ; he knowes and acknowledgeth a Deitie ; these say , There is no God . a a Iam. 2. 19. The deuils belieue and tremble ; these haue neither faith nor feare . The deuill quakes at the day of Iudgement ; these deride it . b b Math. 8. 29. Art thou come hither to torment vs before th●…ime ? There 's their terror . Where is the promise of his comming ? For since the Fathers fell asleepe , all things continue as they were from the beginning of the Creation . There 's their derision . The deuils say , c c Acts 19. 15. Iesus we know : these are like that doubting spirit , Si filius Dei , d d Mat. 4. 6. If thou be the Sonne of God ; as if they made question whether he was so or not . Strange ●…euen the father of sinnes commeth short of his sonnes : and there be Atheists vpon earth when as there are none in hell . But they professe some religion among vs ; it may be so ; but they fit and square it to their owne humors : as that Giant dealt with his guests , for all whom he had but one bed ; if they were too short for it , he rack'd them out longer ; if too long , he cut them shorter .

But Insculptum est omnibus esse Deum : it is written in all hearts by the pen of nature that there is a God . It is not possible to get out these indeleble characters . Say what they will , they would giue much to be sure that the Scripture was not true . The discourse of reason confutes them . e e Iob 12. 7. Aske now the beasts , and they shall teach thee : the fowles of the ayre , and they shall tell thee . Who knoweth not in all these , that the hand of GOD hath wrought this ? Praesentemque refert qualibet herba Deum . The little pile of grasse tells vs , there is a God that made it . Besides , they haue a conscience within them , Gods deputy in the soule , which will speak for the Maker and Master , and be heard too . Qui negat esse Deum , mihi negat , et tibi , non sibi . Hee that denies there is a God , denies it to me , and to thee , but neuer to himselfe . You may sooner pull his heart out of his brest , then this conception out of his heart . Thus is their leuen toss'd backe into their owne teeth : they will not now acknowledge this ; they shall one day feele this . Oculos quos culpa clausit , poena aperiet : the eyes which Atheisme hath shut , damnation shall open . This is a cursed Leuen .

3. The next Leuen is that of the Herodians : heere crafty and dissembling hypocrits might be thought their fittest and most sutable paralells : because Christ calls Herod a Foxe . f f Luke 13. 32. Goe and tell that Foxe . But the Herodians were rather noted for profane fellowes ; and so wee must seeke out other matches . Such as carry in their gestures a tepidity of religion , a loosenesse of life : that turne the grace of God into wantonnesse : and make that which brings saluation to all , a meanes of confusion to themselues . This disease is Interius , within : and quickly becomes Interitus , a violent destruction . Profest Atheists , and open Heretikes , are through the manifestation of their malice preuented : these are bosome Serpents , that sting in silence . Aristotle saies , that Extreme is lesse hurtfull , which is neerest to the medium , and doth communicate with it in something . Prodigality is lesse noxious then Auarice , because it hath this common with liberalitie , to giue : which the other hath not . Fiery zeale is dangerous : by this Paul g g Act. 22. 4. persecuted Christ , by this the Iewes h h Rom. 10. 2. crucified Christ . But profane coldnesse is worse , because it is further from the meane , which is zeale in religion .

By these wretches lewdnes among vs , the Romish aduersaries take aduantage to slander our Religion . They say our Profession is a doctrine of liberty , that we preach for faith , and against works : but Wisedom is iustified of ●…er children . Thus we preach , i i Rom. 2. 9. Tribulation and anguish vpon euery soule of man that doth euill : but glory and peace to euery man that worketh good . And k k 1. Ioh. 3. 3. euery man that hath hope in Christ , purifieth himselfe . And this is l l Iam. 1. 27. Pure religion , and vndefiled before God ; to visite the fatherlesse and widowes in their affliction , and to keepe our selues vnspotted from the World . Our faith is not an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , imagined in the braine ; but an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , seene in our life . We teach that Iustification and Sanctification are inseparable friends . If men wil not be reformed , wee conceale not from them Gods renuntiation ; m m Reu. 22. 11. If any man will be filthy , let him be filthy still . Our dissolute conuersation cannot annihilate the truth of our doctrine . Howsoeuer the Samaritan , not the Iewe , relieued the wounded man , yet the Iewes religion was true , and not the Samaritans . How polluted soeuer wee are , yet their hands are not cleane enough to take vp stones against vs . If they reioyce and tryumph in mens wickednesse , they professe imitation of the deuill in a cursed mirth . Good Christians haue learn'd to n n Ezek. 9. mourne for abominations , not to laugh at them . To returne to those dissolute wretches ; they sing not with the Church a Tenebo t●… Domine , o o Cant. 3. 4. I held him , and I would not let him goe : all their delight is in a Nunc dimittis , they are glad to be gone . It were not amisse if we were well ridde of them , being thus incorrigible . p p 1. Cor. 5. 7. Purge out therefore the old leuen , that ye may be a new lumpe . What leuen the Apostle there meanes , he declares ver. 13. Put away from among your selues that wicked person . When Ionah was cast out of the Ship , the Sea ceased from her raging : when Zimri was slaine , the plague stayed : when Baal was destroyed , Israel had peace . If these cursed Levens of Superstition , Atheisme , and Profanenesse were purged , how sweet a lumpe would the Church of England be ! Wee cannot hope it , yet let vs pray for it ; Miserere Deus , cleanse vs from these levens for the merits of thy Sonne our blessed Sauiour Iesus Christ .

4. There is a fourth Leuen , to which Saint Paul hath principall respect in this place ; and that is the mixing of Law with Gospell ; I meane Ceremoniall and legall rites with the truth of Iesus Christ . This leven might well die in forgetfulnesse , and haue moulded away , if there had not beene a late generation of Thraskites to deuoure it as bread . They must abstaine from Swines flesh , and from bloud , and that vpon conscience to the Ceremoniall law . But he that thus abstaines from bloud and flesh , the flesh and bloud of Christ shall doe him no good . What is this but to licke vp the Galatians vomit ? to swallow that hard and indigestible leven , which Saint Paul tooke so much paines about , to get out of their stomacks . But let it sleepe with them in the dust : it is dead and buried , let vs not disquiet the graue to reuiue it .

Now to the second way of considering these words , taking leven personally , for Leueners , false Teachers , indeed Heretikes : I will onely note two things , one of doctrine , another of discipline . For doctrine out of my Text , that they sowre the whole lumpe : for discipline , that therefore the Church should restraine and correct them .

The leven of Heresie spreads farre . q q 2. Tim. 2. 17. Their word will eate as doth a canker ; or a Gangrene . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is an Option , or Election , of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to make choice . A laudable word at first among Philosophers , taken for a right forme of learning . In Diuinitie it is a word of disgrace , and intends a stubborne deuiation from the receiued Truth . It is more then Error . Aug. Errare possum , Haereticus esse non possum . I may erre , I cannot be an Heretike . Qui sua pestifer a dogmata defendere persistunt , h●…retici sunt . They that wilfully goe on to maintaine their pestilent opinions , are Heretikes . It hath the right property of a Gangrene , it frets as it goes ; vires acquirit eundo : Heresies in the soule are like vlcera depascentia in the body , they eate vp the parts about them .

Of this God is the deficient cause , who suffers it . 1. In respect of the wicked , that their iust condemnation might not be hindered . r r 2. Thes. 2. 11 For this cause God shall send them strong delusion , that they should b●…leeue a lye . 2. In regard of the faithfull , that their tentation might assure them Gods : s s 1. Cor. 11. 19. There must be heresies , ( or schismes ) that they which are approued , may be made manifest among you . With this premonition God prepared Israel , that when a false Prophet or Dreamer should come vnto them , t t Deut. 13. 3. God doth proue you , to know whether you will loue the Lord with all your heart . For this cause are Heresies , u u Tertul. Vt fides habendo tentationem , haberet etiam probationem ; that faith admitting a triall , might receiue an approuall .

Of this Satan is the efficient cause : the father of lyes neuer lou'd the Father of Truth . Wicked and peruerse men are the instrumentall causes : they are so ouer-wise , that the curdle of their wit procures a breaking out into faction . Cùm discipuli veritatis non erunt , magistri erroris sunt . Refusing to be the scholers of Truth , they become the Schoolemasters of errour . So the precedent cause in such , is selfe-loue , the cause that growes out of the other , and neerer to the maine effect ( or rather defect ) is discontent . If the Church forget them in dealing her legacies of preferment , they will teare her bowels for it . If their mother pleaseth not their humours with an expected indulgence , they will be so bold as kick her sides . Pride steps in for a third cause : vnlesse I forget her place , for shee disdaines an inferiour roome ; and yet of all sinnes , as none presumes higher , so none is thrust lower , euen x x Esay 14. 15. to the bottomlesse pit . Saint Iohn doth witnesse thus much of Diotrephes . a a Iohn 3. Epist. verse 9. I wrote vnto the Church , but Diotrephes , who loueth to haue the preheminence among them , receiueth vs not . He is called by Beda , Haeresiarcha superbus . Hypocrisie must needs be admitted for a fourth motiue to heresie . Applause must be had , if not by beeing good , yet by seeming so . Omnes haeretici sunt hypocrit●… , saith Ierom , Euery heretike is an hypocrite . Like Vipers they neuer come to light , but with some rupture to the wombe of their mother .

Thus heresie creepes in at a little hole , but infects , infests the whole house : like a plague that comes in at the windowes ; and then propagates it selfe beyond all measure . b b Sene. Erroris non est finis : there is no termination of errour . Therefore the onely way to refute heresies , is to fetch them backe to their originall . H●…reses ad sua principia referre , est refell●…re . If you can reduce them to their first , you see their last . As if a man would dry vp a streame , he cannot do it in the maine ; but goes first to the Spring-head , stops vp that : the riuer will faile of it selfe .

As in the bodily Gangrene the part affected grows tumid and cadauerous , the colour fades and becomes blackish : So in the spirituall , the mind growes tumid & swelling : c c Colo. 2. 18. Vainely puft vp with a fleshly mind : the faire colour of profession gone : d d Phil. 3. 18. walking as enemies to the crosse of Christ . We know how the heresie of Arrius did spread , when totus orbis ingemuit factum se videns Arrianum : the whole world groned , feeling it selfe made ( not Christian , but ) Arrian . There was a long disputation about two words ; little differing in sound , much in sense , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Arrians holding Christ like God in substance ; the orthodoxe Christians holding him one with God in substance . O the world of inke and bloud that was spent about this ! The Pope rose by degrees : first aboue Bishops , then aboue Patriarches , then aboue Councells , then aboue Kings , then aboue Scriptures , now last of all aboue GOD himselfe . So the Apostle speakes of Antichrist : e e 2. Thes. 2. 4. He exalteth himselfe aboue all that is called God . From so poore a beginning he hath risen prettily for his time . Thus Popery crept vp in the darke : like a thiefe putting out the lights , that it might more securely rob the house . Whiles it broched opinions , that like to sweet wines pleased the palate , it led many liquorish affections to hell ; not vnlike the Butcher , who clawes the Oxe till he cuts his throate . Thus the leuen of heresie spreads .

But the Church must take care lest it spread too far : Let them alone in quiet ( yet what quiet can they haue that disturbe themselues ? ) and then f f 2. Tim. 3. 13. Euill men and seducers will waxe worse and worse , deceiuing and being deceiued . Augustine saies of Arius his schisme in Alexandria ; Una scintilla fuit : That it was at first but a little sparke : but because not , Statim suppressa , totum orbem eius flamma populata est : the flame of it sindged the whole world , not being extinguished in time . The kindling fire is easily quenched : when it possesseth the Towne , it rageth and rangeth like a tyrannie , scorning the offers of suppression . g g Rom. 16. 17. Now therefore , I beseech you , brethren , marke them which cause diuisions and offences , contrary to the doctrine that yee haue learned , and auoide them . The malice of an heretike , h h Aug. Uel dolenda tanquam hominis , vel cauenda tanquam hostis , vel irridenda tanquam imprudentis : is either to be lamented , as a mans , or auoided , as a foes , or derided , as a fooles . When proud Marcion said to Polycarpus , Non me agnoscis ? Dost thou not know me ? Yes , replyed that good Saint ; Agnosco te Primogenitam Satanae : I acknowledge thee the deuils eldest sonne . If it proue an vncurable Gangrene , Ense recidendum , ne pars syncera ●…rahatur ; cut it off to saue the rest . Pereat vnus potius quàm vnitas . Better lose one of the whole , then the whole for one . It is Hippocrates maxime : Quae ferro non curantur , ignis curet : where the knife can do no good , fire must . How-euer heretikes escape fire temporall , let them beware fire eternall . For our-selues , blesse we God , that hath cleared the way of truth among vs ; and thrust this leauen out of our coasts . Whiles the plague rode circuit in our streetes , wee prayed : when it ceased , wee praised God . No plague so dangerous as Heresie : whiles that ranged in our Church , as Syluius said of ruinated Constantinople , O miseram vrbis faciem ! So wee of our Church , O miseram Ecclesiae faciem ! This leprosie gone , shee is now faire in the eyes of her Beloued : Christ now kisseth her lips , and for this , let vs kisse the feete of Iesus Christ . A little leuen , leueneth the whole Lumpe .

Now let vs resolue this Allegorie another way : and conceiue By Leuen , Sinne . Lump , Man . Leuening , Infection .

In effect ; a little sinne makes the whole man in bodie and soule , vnsauory to the Lord . For methode in proceeding ; first , we will view the Metaphor , the Similitude of sin to leuen : then examine how a little of this can sowre the whole lumpe . The similitude holds in many respects , albeit one be here principally intended , the sowring quality ; yet may the rest be iustly considered .

1. Leuen is not bread , but the corruption of that which maketh bread . Sinne is not a created quality , but the corruption of a created quality . God made not sinne : Who then ? the deuill begot it on mans lust : i i Eccles. 7. 29. This I haue found , that God made man vpright : but they haue sought out many inuentions : Trickes enow to make themselues miserable . That which rottennesse is in the Apple , sowrenesse in the Wine , corruption in the flesh , such is sinne in the Soule : Fetida qu●…dam qualitas , a thing neuer good since it tooke being , onely vsurpes the place of good , and occupies the seat where a happy and perfect quality stood . It is like a Iehoiakim that sits in the Throne of a Iosiah : as that bad son of so good a father k k 2. King . 23. 35 gaue the siluer and the gold of the Temple to Pharaoh Necho : so this , giues the endowments of nature , of reason , of affection , to the blacke Prince of darkenesse . Or as the Pope pretends , that hee sits in the chaire of Peter ▪ yet what that blessed Saint attributed to Christ ; l l Act. 3. 12. Why maruell yee at this ? or why looke yee so earnestly on vs ? as if we by our owne power or holinesse had made this man to walk . m m Act. 4. 10. Be it knowne to you , that by the name of Iesus of Nazareth , whom yee crucified , this man now stands whole before you . This the Pope attributes to reliques and blockes : there is no disease , but he hath appointed some puppet to cure it . Prohpudor ? quis , cui ? Such is the practice of sin : the bounty of God n n Hos. 2. 8. giues corne , and wine and oile , multiplies siluer and gold ; and euen these , sin giues to Baal . It is depranatio boni , and depriuatio boni : one is actiue , the other passiue : the latter a necessary consequent of the former . It depraues our power of obedience to God actually ; it depriues vs of Gods good grace and blessing passiuely . The one is inseparable to the other : For hee that forfeits Bonum vnde , shall lose Bonum inde . They that spoyle that grace whence they might do good , shall lose that glory whence they expect good . The first breach of one Law tooke away all power to keepe any : and by it we are disabled to all .

2. The very same substance of meale that would make bread , by addition of salt becomes leuen : The very same worke that might bee good and acceptable to God , by addition of our prauity becomes euill . Thus the best actions of an vniustified person , are so leuened with his owne corruption , that God abhorres them . o o Esay 1. 14. Your new Moones and your appointed Feasts my soule hateth : they are a trouble to me , I am weary to beare them ; when ye make many prayers , I will not heare you . What is the reason ? Your hands are full of bloud . Euen sacrifices and supplications ( good seruices in their owne nature ) are made displeasing by the leuen of sinne : p p Esay 66. 3. He that killeth an Oxe , is as if he slue a man ; he that sacrificeth a Lambe , as if hee cut off a dogs neck . Sacrifices God commanded , and often commended : yet victimae impiorum : the oblations of the wicked are abominated . Non speciosalaus in ore peccatorum . Praise becommeth not the mouth of a sinner .

Euery vnregenerate man Claudicat in rectis , halts in the straitest path . Omnia naturalia bona polluta , omnia supernaturalia amissa ; His portion of naturall good is defiled ; but of supernaturall good all share is vanished . Peccaui , was Dauids voice , after his sinfull Arithmeticke : the same was Iudas his voice , after his damned treason . Similis sonus , non sinus ; there was the same sound , but not the same heart . Esau wept as much after the losse of the blessing , as Peter after the denyall of his Master : Similes lacrimae , non animae : like teares , but vnlike soules . The Pharise went to Church so well as the Publican : but the Publican came home rather iustified then the Pharise . The Pharises threw bounteously into the Treasury : the poore widow two Mites : yet Christ commends the poorer gift , for the richer charity . That worke which seemes the same , In identitate operis , yet differs much Ratione agentis , in respect of the workers . Many Heathen excelled vs in morall vertues , yet the ignorance of Christ did shut heauen against them . q q Aug. Vae tibi , Aristoteles : laudaris vbi non es , & damnaris vbi es : Woe to thee , O Aristotle , who art commended where thou art not , and condemned where thou art : yea euen in a iustified mans workes , though pure from the Spirit , yet passing through his hands , there is some tang of this leuen , enough to keepe them from being meritorious . Looke then well both to the iustification of thy person , and the sanctification of thy workes . Thou indeed confessest sinne to be damnable , but it would grieue thee to go to hell for thy good deeds . Though a man should giue all his goods to the poore , yet wanting Faith and Loue , he may for his charity go to the deuill . Pray then , that thy defects may bee supplyed by Christ ; r r Ephes. 5. 2. Who gaue himselfe a sacrifice for vs to God of a sweet smelling sauour : perfuming vs with the pleasant odour of his merits .

3. By Leuen sowred we make rellishable bread for the vse of man : so by the vngodly's most cursed sinnes God will aduance his glory . Will Pharaoh harden his heart ? I will get me honour vpon him , saith God . That Leuen of malice which so wred the soules of those Brethren against poore Ioseph , the Lord made vse of to his glory . From that vngracious practice hee raised a pedegree of blessings . Otherwise there had beene no prouision in Aegypt , no bread to spare for Israel , no wonders wrought by Moses , no Manna from heauen , no Law from Sinai , no possession of Canaan . So from the vnnaturallest murther that euer the Sunne beheld , yea , which the Sunne durst not looke vpon ; God glorified himselfe in sauing vs . The Oppressor impouerisheth the righteous ; God sees and suffers : and from his villany effectuates their good , by taking away those snares to saue their soules . The Lord will glorifie himselfe in the vessels of destruction : and the grones in hell shall honour his Iustice , so well as the songs in heauen honour his mercy . How much better is it to glorifie God in faithfulnesse , that will preserue thee : then in wickednesse , which will destroy thee !

4. A man cannot s s Mat. 4. 4. Liue by bread only , much worse by Leuen . No man can liue for euer by his righteousnesse and good works , much lesse by his sinnes . Sinne is no nourishment to the soule : vnles as some Mithridates-like haue so inured their bodies to poison , that Venenum nutrit ; euen venime doth batten them : so others their soules to sinne , that they cannot keepe life without it . And indeed we say of some things , that they nourish sicknesse , and feed death . Omne simile nutrit simile : inward corruption is fed & maintained by outward action . Couetice in Iudas is nourished by filching his masters money . Murder in Ioab is hartned and hardned with bloud . Theft is fatted with booties : pride with gay rags : vsury battens by extortion : Sacriledge by Church-robbing . t t Ambr. Pascitur Libido conuiuijs , nutritur delicijs , vino accenditur , ebrietate flammatur . Banketting is the diet of lust , Wantonnesse her Nurse , Wine kindles a heate in her bloud , and Drunkennesse is the powder that sets her on fire . Thus sinne feeds vpon this leuen : but with the same successe that Israel vpon quailes : they fatted their carkasses , but made them leane soules .

Though this leuen passe the swallow , yet stickes in the stomach : sinne may be deuoured , but lies heauy on the conscience : u u Prou. 20. 17. Bread of deceit is sweet to a man : but his mouth shall be filled with grauell . x x Iob 10. 15. It may be sweet in his mouth , but it is the gall of Aspes in his bowels . Putrid meate is apt to breed and feed wormes , so this Leuen the worme of conscience : when they once come to feele it worke , then ready to cry , This is my death : vnlesse God giue them a good vomite of repentance , to put it off their soules , and the sober dyet of sanctification to amend and rectifie their liues .

5. Lastly , Sinne and leuen are fitly compared for their sowrenesse . There is a Leuen sharpe and sowre , but sanatiue . a a Math. 13. 33. The Kingdome of heauen is like vnto leuen . But this leuen here is farre sowrer , yet hath nothing but death in it . It is sowre to God , sowre to Angels , sowre to Saints , sowre to the sinner . Sinne is sowrer then any Leuen .

1. Sowre to God , who hates nothing but sinne . He made man , and man made sinne : Hee loues his owne creature , but he hates mans creature . Sinne is sowrer to him then the deuill : For , Non odit peccatum Diaboli cansa , sed Diabolum peccati causa : He hates not sinne for the deuils sake , but the deuill for sinnes sake . It is so sowre to him , that for one sinne h●…e plagued a world of men : how will he plague one man for a world of sinne ! So sowre , that he could rellish no man for it , till hee had killed it in the sides of Iesus Christ . We are all so sowre , that but for this sweetning and perfume , we could neuer haue beene endured . The Scripture , for our vnderstanding , ascribes senses to God : and we finde euery sense displeased with sinne .

1. It is offensiue to his smelling : He tels the Iewes that their sinnes did stinke in his nosthrils . So did the old World offend him , that he washed & sowsed in a deluge : and then after Noahs sacrifice , is said to b b Gen. 8. 21. Smell a sauour of rest . For this cause they had their Altar of Incense ; and God commanded a Perfume to be made to him . c c Exod. 30. 34. The Lord said to Moses , Take vnto thee sweet spices , Stacte , and Onicha , and Galbanum , with pure frankincense : and thou shalt make it a Perfume , pure and holy . Both signified that we all stunke by nature , and are onely perfumed by the Incense of Christs prayers and righteousnes .

2. It is offensiue to his Tasting : d d Esay 5. 2. I looked ( after all my paines and kindnesse ) for good grapes , and the Vine brought forth wilde grapes . When hee comes to taste the vintage of our sinnes , they are sowre grapes . e e Amos 5. 7. Yee turne iudgment into wormwood : Iustice is pleasant vnto the Lord , but iniurie bitter as wormewood . So the Iewes serued Christ , in stead of wine they gaue him vineger to drink . He turned their water into wine , they turne his wine into vineger . Good workes of faith and obedience are that f f Cant. 7. 9. best wine , which we should giue our Beloued : that goeth downe sweetly , causing the lips of those that are asleep , to speak . But euill deeds are sowre to his palate .

3. It is offensiue to his Feeling : so sharp , that the Speare , Thornes , Whips , and Nailes , were blunt to it : Our iniquities were so heauy to his sense , that he plaines himselfe burdened vnder them , g g Amos 2. 13. as a Cart is pressed with sheaues . The Lord of heauen lay groueling on the earth : and as if he were cast into a furnace of his Fathers wrath , sweating drops of bloud . They are so harsh still to his feeling , that he challengeth Saul for wounding himselfe . h h Act. 9. 5. Why strikest thou me ? Saul strikes at Damascus , Iesus Christ suffers in heauen .

4. It is offensiue to his Hearing . i i Gen. 16. 20. The cry of Sodome and Gomorrah is great , because their sinne is very grieuous . Our dissensions and quarrels are as iarring in Gods eares : as if diuers distracted Musicians should play vpon diuers bad Instrument so many seuerall tunes at one time . The confusion of sinnes brought the confusion of languages : Gods eare could not endure the distraction of their harts , therefore their owne eares shall not distinguish the dissonance of their voyces . The cry of bloud and oppression makes so grieuous a noyse to heauen , that vengeance must onely quiet it . Our murmurings , our oathes , blasphemies , slanders , are like the croking of frogs , howling of dogs , and hissing of serpents in Gods hearing .

5. It is offensiue to his Seeing . k k Ier. 2. 22. Though thou wash thee with Nitre , yet thine iniquity is marked before me , saith the Lord . Our oppressions are like running vlcers , our adulteries as most sordid and filthy things . l l Esa. 64. 6. The Prophet compares it to the most feculent defilement , & lothsome turpitude , that can be vttered . m m Hab. 2. 13. Thou art of purer eyes then to behold euill : and canst not looke on iniquity . O let vs abhorre that filthinesse , which will turne the face of God from vs . Neyther are they displeasing onely to his senses , but grieuous to his minde . n n Esa. 7. 13. Is it a small thing for you to grieue men , but you will grieue God also ? It is dangerous to anger him , that can anger all the veines of our hearts . It was the Prophet Esay's complaint of Israel : o o Esa. 63. 10. They rebelled and vexed his holy Spirit . Yea they are offensiue to his very soule . p p Esa. 1. 14. Your new Moones and appointed feasts , my soule hateth . This he protesteth against recidiuation , Heb. 10. 38. If any man draw back , my soule shal haue no pleasure in him . This is an emphaticall speech , and an argument of Gods hearty detestation . q q Psal. 11. 5. The wicked , and him that loueth violence his soule hateth . Therefore he is said to bend his Soule to reuenge . r r Ier. 5. 9. Shall not my soule be auenged on such a nation as this ?

2. Sowre to the Angels : for if they s s Luk. 15. reioyce at our conuersion , then they grieue at our peruersion . How sowre is that sinne , which brings griefe vnto the thresholds of ioy ! They blush at our falls , reioyce at our integrity . t t Hebr. 1. 14. Are they not all ministring spirits , sent forth for them who shall be the heyres of saluation ? Let vs then feast them with integrity , not with the leauen of iniquity .

3. Sowre to the Saints : the Church is our Mother , and shee laments to see any childe of her wombe auerse from goodnes . Therefore as a louing Mother , whose husband was slaine for the safety of her selfe & children ; if she sees any childe transgresse the rules , and breake her husbands Testament ; she tels them of their Fathers kindnesse : she describes his deadly wounds and gastly lookes : and to make their facts more odious , shee sheweth some garment of his embrued with bloud . So the Church often offers to our considerations , how Christ her deare Loue and Lord was betrayed , condemned , crucified : tels vs , our sinnes haue done this ; that they were the Iudas betraying , the Herod mocking , the Pilate condemning , the Longinus wounding , the band of Iewes re-crucifying Christ . Now as D●…do adiur'd departing Aeneas ; Per ego te has lacrymas , &c. Per si quid vnquam Dulce fuit nobis , horum miserere laborum . So our Mother intreats vs , ( yet intreating is too low a phrase for a Mother ) per talem cruorem , per tantum amorem ; by so precious bloud , and by so gracious loue , to sinne no more ; at least to abhor such precipices of sinne ; and forbeare ( as it were ) to choake him with such cursed Leauens .

4. Sowre to the sinner himselfe : for it euer leaues behinde it a sting of conscience . It may taste pleasing and palatable at first , but Leuen is not sowrer at last . Perhaps our iudgements may be out of taste ; as men in feuers : or Satan ( that crafty Apothecary ) hath mingled the potion cunningly : yet though saporem amisit , venenum retinet : poyson is poyson though it come in a golden cup. Esaus pottage went downe merrily , but the losse of his birth-right was a bitter farewell . Whatsoeuer seruice sin doth vs , it shewes vs but an ill-fauoured tricke at the last . It brings vs to the dore of Terror , and then bids vs shift for our selues . It is like Lysimachus his draught of cold water , that refreshes him for a moment , and captiues him for euer . By Salomons rule , vexation is intailed to vanity A hedgehogge must dwell in Babylon : a pricking Conscience Eccl. 1. in a prophane brest . u u Ier. 4. 18. Thy way an●… thy doings haue procured these things vnto thee : this is thy wickednes , because it is bitter , because it reacheth vnto thine heart . Salomon hath the like promotion : x x Eccl. 11. 9. Reioyce , O young man , in thy youth , &c. but know that for all these things God will bring thee into iudgement . The verse begins with pleasure , but ends with terror . Sinne will be sowre at the last .

The Allegory thus opened , the speciall treasure or Instruction remaines yet to bee drawne out . Wee perceiue what the Leuen signifies , and what the Lumpe . Now wee must consider the relation betwixt modicum and totum : a little Leuen , and the whole lumpe . A little Leauen leueneth the whole lumpe .

A little sinne infecteth a great deale of righteousnesse . a a Iam. 2. 10. Whosoeuer shall keepe the whole Law , and yet offend in one point , he is guilty of all . Hee hath broken T●…tam Legem , though not Totum Legis . I speake not heere of the absolutely ( dissolutely ) wicked : whose life is like Elreds raign ; Praua in principio , peior in medio , pessima in vltimo : bad in the beginning , worse in the midst , worst of all in the end . But of those that haue some good measure of grace , and stand in the state of adoption : yet may admitte of Pauls prayer , b b 1. Thes. 5. 23. to be sanctified throughout . And vpon good reason : for there is an vniuersall corruption , therfore should be an vniuersall sanctification . That young man , that professeth himselfe to haue kept the Commandements ; ( and Christ began to loue him ) yet there was a little leuen spoyled all , Couetousnesse . Vnum restat , one thing was wanting ; c c Mat. 19. 21. Sell that thou hast , and giue to the poore . No , he was costiue , and could not abide such a purge . Herod , though he heard many Sermons of Iohns preaching gladly , ( and it is some good thing to heare Sermons with ioy ) yet the leuen of Herodias marred all . d d Gal. 6. 6. Let him that is taught in the word , communicate vnto him that teacheth him in all his goods . This was the Apostles Canon ; an ordinance that will kill where it lights ; yet a world of arguments hath beene inuented to stoppe it vp . We will giue of charity ; but any thing of duty ? yes , of duty . Well , we will giue somewhat of duty : but part of all ? yes , part of all . Put out this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and wee will compound with you : though we take away a talent of your duties , wee will returne a mite of beneuolence .

I will tell you a tale : a Seignior came with his seruant to one of our Ladies Images : ( no matter which , for they doe not scant her of number . ) hee threw in an angell of gold ; the humble picture in gratitude made a curtsie to him . The seruant obseruing , and wondring at her Ladiships plausible carriage , purposed with himselfe to giue somewhat too , that he might haue a curtsie . So hee puts into the basen sixe pence , and withall takes out his masters angell : the Image makes curtsie and seemes to thanke him still . It is common with this City to take away the Cleargies angell , and to lay downe sixe pence in the stead : yet looke they for curtsie too , but I thinke no honest man will giue them thankes .

This little leauen vndoes all goodnesse . e e Deut. 5. 33. You shall walke in all the wayes which the Lord your God commands you . All ? put out in omnibus , in All , and wee will say something to it . But as Deus remittit omnia peccata , aut nulla . God forgiues all sinnes , or none : so we must faithfully resolue against all sinnes , or we repent of none . As is Gods remission , such must be our contrition . Euery man is an Adam , a good conscience his Paradise , lust the forbidden fruit : one lust is able to turne him out of all his comforts . Hast thou kept thy hands from iniury ? yet if thy tongue haue offended , thou shalt bee iudged of thy idle words . Suppose thou hast preserued Castitatem linguae , sobriety of speech ( yet f f Iam. 3. 2. if any man offend not in word , the same is a perfect man ) but thy thoughts haue welcommed a pleasing lust , those thoughts haue leuend thy soule . g g Eccles. 12. 14. For God will ( not onely ) bring euery worke into iudgement , but euery secret thought , whether it be good or euill . Men haue brought that opinion into a prouerbe ; Thought is free : no , thy Thought is Gods bond-slaue . As thou canst not thinke a good thought but by his suggestion , so nor an euill thought but by his permission . If but thy thought harbour this leuen , the whole lumpe is sowred . Actions men see , thy thoughts onely God and thy selfe . Ille liber inter accusatores , quem propria non accusat conscientia . That man needes feare no accusers , that is freed from the condemnation of his owne conscience . There are sixe motiues that inferre and inforce a caution of little sinnes .

Little sinnes are dangerous ; because they are Mortalia , they are deadly . Plurima , they are numerous . Insensibilia , not easily felt . Materialia maximorum ; they are the materials or seeds of grosse sins . Maximas inficiunt virtutes , they leuen the best vertues . Facilius perdunt , they more cunningly destroy the soule .

1. Minima mortalia ; euen the least offence is mortall in it owne nature , culpable of transgression , and liable to malediction . h h Rom. 6. 23. The wages of sinne is death . It was a strange glosse of Haymo vpon that Text : Hoc non de omnibus peccatis intelligendum est , sed de criminalibus . This is not meant of all sinnes , but onely of such as are criminall : such ( saith he ) as S. Iohn speakes of ; i i 1. Iohn 5. 16. There is a sinne vnto death , I say not that thou shouldst pray for it . So S. Pauls indefinite speech of all sinnes , he restraines to S. Iohns particular sense of one sinne ; that sinne ( which shall neuer be forgiuen ) against the Holy Ghost . For otherwise if St. Iohn should intend it of all criminall sins , then it would follow that we should not pray for heretikes , adulterers , homicides ; which were directly crosse to the rule of charitie . Certainly Paul in that generall rule admitted of no exception ; it is an Aphorisme wherein no sober iudgement can find distinction . The Apostle thought of no veniall , when he called all mortall . The wages of sinne ( not of this or that sinne , as sacriledge , robbery , blasphemy , &c. but of sinne , any sinne , euery sinne : though men deeme it triuiall , they shall find it mortall ) is death .

I know there is a iust distinction of sinnes , of greater & lesse . Puritie and equality of all transgressions is an idle dreame . It was a worse murder to kill Zachariah at the Altar , then Uriah in the field . To steale Sacra de Sacro , holy things out of a holy place , is worse theft then to steale profana de profano , common things out of a profane place . The difference of the punishments manifests a difference of the sinnes . As in heauen one starre excells another starre in glory : so in hell , one firebrand exceeds another in burning ; though all feele the fire hote enough . Christ tells the Pharises , that they make their Proselite k k Mat. 23. 15. two-fold more the child of hell then themselues . l l Math. 11. 24 Tolerabilius erit Sodomae : It shall be more tolerable for Sodom in the day of Iudgement , then for Capernaum : and yet the Sodomites were then in hell . They that deuoure widowes houses vnder the colour of long prayers , m m Luk. 20. 4. shall receiue greater damnation . As they haue been more wicked , they shall be more wretched . This distinction of sinnes wee take vp and iustifie : yea we dare goe further , and say there are some sinnes mortall , and some veniall , but not in their owne nature . The difference is not ratione Peccatorum , sed Peccantium ; not in respect of the sinnes , but of the Sinners . To the faithfull and penitent all sinnes are veniall : to the vnbeleeuers and impenitent , all sinnes are mortall . It is misericordia remittentis , not natura transgressionis ; the mercy of the forgiuer , not the qualitie of the sin , that maketh it veniall . All transgressions are mortall in themselues , and by repentance all veniall in Christ . The least sinne legally considered , is mortall : the greatest sin Euangelically considered , is pardonable .

This difference we approoue : yea wee say , that small sinnes are more easily pardoned : and great sinnes , when they are remitted , are more hardly remitted . For certainly offenders are more or lesse punished , accoding to the qualitie of the offence . An eye with an eye , but bloud with bloud , and life with life . Yet still say we not , that a sinne is in it owne nature veniall . For euen the least is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , n n 1. Ioh. 3. 4. the transgression of the Law . It is for the doctrine of Rome , to lessen sinne , and to extenuate punishment : and that for two reasons . First that they might please the people with some liberty : and next , that hereby they might build vp their Purgatory . For they assigne mortall sinnes to hell , and veniall to that purging fire . They offer herein a double wrong , both to their owne modestie , and to Gods mercy . To their owne modestie , for they extenuate their faults in sinning : to Gods mercy , for they disparage his goodnesse in forgiuing . They affirme that sinnes of omission , weakenesse , forgetfulnesse , and ignorance , be Praeter legem Dei , but not contra legem Dei : that they be Besides the Law of God , not Against the law of God . This doctrine , like the o o Prou. 5. 3. lippes of that strange woman , drop as an hony-combe , and are smooth as oyle . But their p p ver. 4. end is bitter as worme-wood , sharpe as a two-edged sword . This is a dangerous delusion ; for hence they come so to neglect those lesse sinnes , that Peccata minima , be at last thought Nulla . As they haue certaine Orders among them , Fryers Minorites , Fryers Minim's , and then Nullani , Nullans . So sinne bates and dwindles , from a Minorite or lesse sinne to a Minim or least sinne , and from a Minim to a Nullan , to be no sinne at all . Thus Incipit esse licitum , quod folet esse publicum . The commonnesse takes away the haynousnesse : from being generally practised , it comes to be vniuersally allowed .

Euery sinne is committed against God , q q Psal. 51. 4. Against thee , thee onely haue I sinned . Looke vpon the infinite Maiestie offended , and by that iudge the quality of thy offence . There be sinnes of weaknesse , sinnes of ignorance , and sinnes of malice . Those of weakenesse , are said to be committed against God the Father , whose speciall attribute is Power . Those of Ignorance against God the Sonne , whose speciall attribute is wisedome . Those of malice against God the Holy Ghost , whose speciall attribute is loue . Whether then they be of weakenesse , of ignorance , or of malice , they offend either the Power of God , or the Wisedome of God , or the Loue of God : therefore acknowledge Secundum magnitudinem Dei , magnitudinem peccati : confesse the least sinne great and bad , that hath offended a Maiestie so Great and Good .

2. Minima plurima , sinnes lesse haynous , are the most numerous . Many littles make a mickle . Small droppes of raine commonly cause the greatest flouds . Quò minus violentum , eò magis perpetuum : the lesse violence , the longer continuance . The drisling sleete , that falls as it were in a mist , fills the chanels , they swell the riuers , the ouercharged riuers send foorth their superfluous waters ouer the conteyning bankes : now the medowes are polluted , the Corne-fields spoyled , the Cattell drowned ; yea euen houses , and townes , and inhabitants endangered ; and firme continents buried vnder a deluge of waters . Many little sands gather'd to an heape , faile not to swallow a great Vessell . De paruis grandis aceruus erit . You haue Eagles , Hawkes , Kites , and such great fowles of rapine , flying alwaies alone : but the sparrowes and pidgeons , that deuour the graine , by innumerable troupes . There were not more grieuous plagues to the Egyptians , then came by the contemptiblest creatures : as frogges , lice , flyes , locusts : by reason of the monstrous swarmes , r r Exod. 10. 15. couering the face of the earth , and darkning the Land , and deuouring the fruit of the whole Country . Yea euen killing the people , that there was no remedie found for their life . Thus great destruction ariseth from little causes : therefore , Non contemnenda quia parua , sed metuenda quia multa . Let vs not despise our sinnes because they are little , but feare them because they are many , saith Augustine . The smal drops of sinne , continually falling , haue drowned many soules . As they haue been our Armes to fight against GOD , so God will make them his Armies to confound vs . Timenda ruina multitudinis , etsi non magnitudinis . Let vs feare them for their number , though we slight them for their nature .

A pace is but a little space of ground ; yet a thousand paces make a mile , and many miles bring to hell . Si negligis quia non pessima , caueas quia plurima . If they be not the worst , they are the most : and is it not all to one purpose , whether one Goliah , or a thousand Philistims ouercome thee ? The bird brings so many little strawes as makes vp her nest : the reprobate so many little sticks , as makes vp his owne burning pile . Augustine saith , there is in Sinne both weight and number . Et si non timeas quando expendis , time quando numeras . Iudge them by tale , and not by waight . Put a wanton speech , a loose gesture into the balance , ( though Christ found it heauy , & euery soule shall , for whom he did not beare it , yet ) it is censured vix culpa , a little faulting , a little failing : so little , that were it lesse , it were nothing . But now leaue thy Geometry , & come to Arithmetike : beginne to number thy wanton works , and vnchristian gestures , and carnall thoughts ; now loe , they come in by troupes and heards , thicker then the frogges into Egypt , miraris numerum : thou standest amazed at their number , and now cryest , Miserere mei Deus ; Lord haue mercy on me a most wretched sinner . Yet when thy recognition hath done the best , and thy memory represented those swarmes of sinnes to thy conscience , thy view is as farre short , as will be thine answer : neither can extend ad millesimam , vel minimam partem . Thou hast not seene one of a thousand . t t Psal. 19. 12. Who can vnderstand his errors ? O Lord , cleanse thou mee from my secret faults .

Thus it is not Trutina , but Scrutinum , that will teach thee the danger of these little sinnes . Thou didst neuer st●…ale thy neighbours goods by breaking into his house , therefore pleadest not guiltie to that Law , Thou shalt not steale . Examine , thou shalt find past from thee so many couetous wishes , as make vp a robberie . Thou art no swearer , yet through the dore of thy lips haue scaped out so many idle words , as being put together will make vp a blasphemie . Thou neuer madest the member of Christ , a member of a harlot by vncleannesse : yet thou hast giuen indulgence to as many lustfull thoughts and desires , as beeing summed , will make vp a great adultery . I feare that many who haue forborne the forbidden bed , haue yet by their lusts scatteringly and forgetfully admitted , framed vp an adultery as great as Dauids . Some that haue made a conscience of grand oathes , and impudent blasphemies ; yet haue eiaculated so many lowd , lewd , and false attestations , as haue conflated a blasphemy no lesse impious then Rabshakeh's . A tradesman disdaines to lye , abhorres to oppresse : yet hath vttered so many commodities of dissimulations , concealements , false warrantings , cunning fraudes , as make vp an oppression equall to Ieconiah's . A Protestant abhominates sacriledge , and down-right robbing the Church : yet hath so long been bold to make vse of this Impropriation : or if in a meaner condition , with his Compositions , Customes , detinies , legall alienations , leasses and fines , as make vp a sacriledge not inferiour to Achan's . Put my money to Interest ? No , saith another , I defie all vsurious contracts : yet by his pawnes , morgages , forfets , couznages , and such tricks knowne best to GOD his Iudge , the Deuill his Enginer , his Scriuener , and himselfe , he puts downe vnconuerted Zaccheus for vsury . Oh the incredible soules lost in the Labyrinth of these vnsuspected , ( and in their imagination iustifiable ) sinners !

3. Minima Insensibilia ; these little sinnes are not so easily felt , therefore most pernicious . If a man hath died his hand in bloud , irrequieta conscientia ; a peacelesse conscience haunts him with vnceslant vexation : let him hate his brother , this little murder he feeles not . The deuill like a roring Lyon is soone heard : forming himselfe to a foxe , his insinuation is not perceiued . Hee rores in monstrous iniquities , in treason , murder , sacriledge , oppression : these be thundring sinnes , that will waken the soule if it be not lethargiz'd . But creeping like a silent Foxe , he deuoures the grapes without disturbance . u u Cant. 2. 15. Take vs the Foxes , the little foxes : for they spoyle the Vines . If Satan hew at the timber , and knock at the foundation of the house , we heare the noise , and preserue the building . They are those small Teredines , little sinnes , that in sensibly eate it to dust , and it is ruined ere we are aware . So long as Sinne comes not in thunder , it neuer wakens men : if it doe not enter into Theomachie , and denounce open warre against GOD , they make but a tush of it . To abuse the good creature is nothing , so long as they are not drunke : to giue nothing to the poore is no sinne , so long as they take not from the poore : to sleepe out the Sermon is but a little drowsinesse , all is wel so long as they break not the Sabbath in absence from Church . These and such like are the common thoughts , and so triuiall an estimate they beare of these sinnes , that they thinke God should doe them wrong to call them to any reckoning for them .

Thus they sowe sinnes , as that enemy did tares , here a little , and there a little : but growne vp , the whole fielde was ouergrowne with them . A sinne that cannot be committed , Sine grands corruptione sui , graui laesione proximi , magno contemptu Dei : without his owne notorious deprauation , his brothers greeuous oppression , Gods manifest contempt and prouocation ; this quickly amazeth a man , and he starts backe from the deuils first offer . If the deuill at first had come to Iudas , here 's a hundred peeces , betray thy Master : none , he was not yet hardned enough in villany : let Satan first worke him to hypocrisie , then to couetousnes , and lastly hee shall preuaile him with him for treason too . Hee might refuse a hundred peeces before , now he will take thirty .

When that good Prophet wept vpon Hazael , he asked ; Why weepeth my Lord ? He answered , Because I 2. King . 8. 13. know the euil that thou wilt doe to the children of Israel . Their strong helds wilt thou set on fire , slay their young men with the sword , dash their children against the stones , and rip vp their women with child . He replyed , What , is thy seruant a dog , that I should doe this great thing ? He thought it impossible , that the deuill should euer worke him to so horrid a mischiefe . But he did it : ambition brought him to a kingdome , a kingdome brought him to tyrannie , tyrannie to insolence , insolence not onely to oppression of his owne , but to invasion of other Countreys : among which Israel felt the smart , in the burning of her Cities , and massacring her Inhabitants . Thus by degrees he was wrought to this selfe-incredited mischiefe : as impossible as at first he iudged it , at last he performed it . Doubtlesse there be some that would shudder at the temptation to periurie : yet pedetentm , by insensible steppes they arriue at it : by lying they come to swearing , by swearing to forswearing . If the Vsurer had an oppressed mans widow , and orphanes lying and crying at his dores , perhaps shame , if not remorse , would seize on him : but let him exact , inhaunce , oppresse , excoriate the Common-wealth , and not heare it in a publique clamour , he neuer wincheth for the matter . A fact that lookes at the first blush horrid and intollerable , is presently either auoided , or within some modest limits restrained : but another Dum paruum creditur , securius in vsu retinetur : the opinion of paruitie abates the opinion of prauitie : that which is weakely censured , is strongly retained . Our officious lies , soothing adulations , amorous wishes , wanton songs , scoffing at Ministers , censuring of Sermons ; being reprooued , we laugh them out . But these laughing sinnes , will be one day found crying sinnes . And if we cry not to God for mercy by repentance , they shal cry to God against vs for vengeance .

4. Minima materialia maximorum : little sinnes are the materaills of great sinnes . The seedes of all sinnes are naturally in vs : not so much as treason , homicide , periurie , but are in vs Quoad potentiam , yea Quoad naturam et propensionem : there is in our nature a procliuitie to them . Now the heart is so apt ground to produce and mature these Innata mala , inbred seeds to actualls , that without the preuenting Grace of GOD we cannot auoid them . Thou art a Christian , and fearest not that euer thou shouldst apostate into the deniall of thy Sauiour : yet let me say thou hast the materialls of this sinne within thee , timorousnesse and selfe-loue . Thou saiest , Sure I shall neuer be a drunkard , that belluine folly shal neuer apprehend me : yet thou hast the materialls of this within thee , and that naturally and hereditarily from thy first Grandmother Eue : a sweet tooth in thy head , a liquourish appetite to delicate meates , and intoxicating wines .

Thou canst not be a traitour , nor admit of conspiracie against thy Soueraigne , yet the materiall of this wickednes is within thee . That which wee call Gunpowder , is made of the falt & fatter earth : in the ground are the materials , which when Art hath concocted , chym'd , prepar'd , charged , and discharged , it ouerturnes towres and townes , forts and cities . We were once too neere iustifying by a wofull experience the violence of it : but the goodnesse of our good Lord Iesus auerted it . So in thy earth , thy heart , there is this salt and spumy matter , the minerall of treason ; vnlesse the reason of a man , and Religion of a Christian keepe it from eruption . Thou art resolued neuer to thinke highly of thine owne worth , yet thou hast the seed of pride within thee : thou art naturally ( as Luther said ) borne with a Pope in thy belly : there 's the materiall , to be too well affected to thy owne doings It is impossible , thou thinkst , for thee to be made an vsurer , now thou hast no money : yet thou hast the seede of vsury within thee ; and Crescit amor nummi quantum ipsa pecunia crescit : all the sons of Adam loue earth too well . Who shall euer perswade thee to bow downe before an Idoll ? yet a dainty feast perswades thee to worship thine owne belly : this is no Idolatry . It was but a little Cloud , that Eliahs seruant saw , a a 1. King . 18. 44. rising out of the sea like a mans hand : yet it portended a great showre . Sin seemes at first like a little cloud , but it prognosticates a deluge of ensuing wickednes . The carelesse Gallant by many trifles often fetch'd , runs so far in the Mercers bookes vnawares , that he cannot endure to heare of a reckoning . These little arrerages , taken vp on trust , runs our soules so deepe into Gods debt , that if the bloud of Christ doe not pay it : though we be sold wife and children , and all we possesse ; b b Math. 18. 25. non habenius vnde , we can neuer discharge it .

5. Minima peccata maximas in ficiunt virtutes : a little sinne infects a great deale of righteousnesse . The Leprosie infected the garments , and the very walls of the house ; but Sinne hath infected wood and wooll , and wals , earth , ayre , beasts , plants , & planets : and stucke a scarre on the chrystall brow of nature it selfe . c c Rom. 8. 22. For wee know that the whole creation groneth , and trauelleth in paine together vntill now . If the great world grone for mans sinne , shall not the little world , man , grone for his owne sinne ? Send a little temptation in at the eare , or eye ; it will not rest working , till it runne like poyson to the heart . Dauid let in a little leuen at his eye , it quickly wrought to his heart , gangrened to adultery , to bloud ; hardly cured .

A little Coliquintida spoyles all the broth : a spotte in the face blemisheth all the beauty . d d 2. King . 5. 1. Naaman the Syrian is plentifully commended : He was captaine of the host , a great man with his master , and honorable , because the Lord by him had giuen deliuerance to Syria : he was also a mighty man of valour : but he was a Leper . This same But marres all ; But he was a Leper . So in the soule , one vice disgraceth a great deale of vertue . When hee was cured and conuerted by Elisha , first he 's charitable , offers gold & garments , but he excepts bowing in the house of Rimmon : he is deuout , and begs earth for sacrifice , but excepts Rimmon : he is religious , and promiseth to offer to none but the Lord , but he excepts Rimmon . This little leuen , this But Rimmon , sowred all . e e Eccl. 10. 1. Dead flies cause the oyntment of the Apothecary to send forth a stinking sauour . The Apothecaries vnction is a thing praised in the Scriptures , compounded of many excellent simples , made ( not so much for medicine , as ) for Odour : yet the flies of death putrifie it . So doth a little folly him that is in reputation for Wisedome and Honor.

When one commended Alexander for his noble acts , and famous atchieuements ; another obiected against him , that he killed Calisthenes . He was valiant , and successefull in the warres : true , but he kill'd Calisthenes . Hee ouercame the great Darius : so , but he kill'd Calisthenes . Hee made himselfe master of the world : grant it , but still hee killed Calisthenes . His meaning was , that this one vniust fact poysoned all his valorous deeds . Beware of sinne , which may thus leuen the whole lumpe of our soule . Indeed we must all sinne , and euery sinne sowres : but to the faithfull and repentant Christian it shall not be damnable . f f Rom. 8. 1. There is no damnation to them that are in Iesus Christ . There is in al corruption , to most affliction , to none damnation , that are in Christ . Our leuen hath sowred vs , but we are made sweet againe by the all-perfuming bloud of our blessed Sauiour .

6. Minima peccata facilius destruunt : the least sins are the most fatall to mens destruction . Anima est tota in toto : so that if the toe akes , the head feeles , the eye le ts fall a teare , the very heart mournes . So let but the eye lust , the soule is in danger to be lost . Mors per fenestras , faith the Prophet . g g Ier. 9. 21. Death comes in at the windowes , then enters into the Palaces , to cut off the children without , and the young men 〈◊〉 the streets . Is it but an vncleane thought ? Mors in illâ ; as the children of the Prophets cryed Mors in ollâ : there is death in it , and for it . A dramme of poyson diffuseth it selfe to all parts , till it strangle the vitall spirits , and turne out the soule from her Tenement . h h Iam. 3. 5. How great a matter a little fire kindleth ! It is all one whether a man bee killed with the pricke of a little thorne , or with the he wing of a broad sword , so he bee killed . Wee haue seene a whole arme impostumated with a little pricke in the finger : if Satan can but wound our heele , ( as the Poets faigne of Achilles ) he will make shift to kill vs there ; euen from the heele to send death to the heart . Therefore Christ cals Hatred murder , a wanton eye adultery : besides the possibility of act , they are the same in the intention of heart . The hornet is a little flye , yet it stings deadly .

I know that heauier sinnes shall haue a heauier waight of punishment : yet is the least heauy enough to sinke the soule to the bottomlesse pitte . Greater fury of iniquity shall haue the hotter fire , but O let vs neuer feele the heat of one . A little leake sinkes a great vessell . Pope Marcelline being accused for Idolatry , answered for himselfe ; I did but cast a few graines of Incense into the fire ; that was little or nothing . Yes , it was manifest offering to Idols , is that nothing ? Christ would not obey Satan in his minimis : hee would not answer his desire in the smallest sute he could request ; i i Mat. 43. of turning stones into bread , euen whiles hee was so hungry as forty daies fasting could make him . Teaohing vs to deny Satan in his best motions ; lest custome of hauing them granted make him so impudent , as to take no repulse in his greatest temptations .

This is the Deuils method of working , as it is in the first Psalme : Blessed is the man that hath not walked , &c. First he gets a man to walke a turne or two with him in sinne , as it were to conferre and debate the matter . After some walking , lest he should be weary , he preuailes with him to stand in the way of sinners ; after admission of the thought , to commission of the act . Lastly , hee perswades him for his ease to fit downe in the seate of the scornefull ; falling to despise God , and deride all goodnesse . Thus hee brings him from walking to standing , from standing to sitting stil : and this is limen inferni , the very threshold of hell . Wee iudge of sinne , as of the Sunne ; little because far off : yet indeed it is bigger then the earth . The neerer wee come to the sense of iniquity , the greater it appeares . Was it such a sinne for Adam to eate a forbidden Apple ? Yes , the greatnes is remonstrable in the euent , it brought destruction vpon himselfe and his posterity . Is it such a haynous offence for Dauid to know the number of his people ? Doe not Princes make good their Muster-books by such a Quare , and numeration ? The plague witnessed the greatnesse of it , and himselfe cryes , Peccaui , k k 2. Sam. 24. 17 I haue done wickedly . Looke on the least sin in Satans false glasse , and it seemes contemptible : behold it in the true glasse of Gods Law , and it appeares abhominable . The Deuill stands betwixt wicked men and their sinnes all their life : but placeth their sinnes betwixt heauen and themselues in death : writes them in Text letters on the Curtaines , that their amazed soules cannot chuse but read them . Thus he that led them liuing by sin to presumption ; now driues them dying by sinne to desperation .

Satan seemes modest , and will bee contented with a little , when hee can get no more : he will play at small game , before he sit out . Wilt thou not cut throats ? yet quarrell and appoint fields : not so , yet hate thine enemies : not professe hatred , yet watch occasions to hinder his good : if thou wilt not iniure his estate , yet at least scandalize his good name . He will take little , rather then nothing . The Israelites in the Desart had no rich and costly sacrifices to offer to l l Num. 25. 2. Baal Peor . They had not such store of beasts , but the oblations to God tooke them vp . I cannot see what they should haue fit for this sacrifice to Baal , except Manna and water : ( too good for the Deuill ) but hee ●…s content with this . Yet it is euident that they committed Idolatry . m m 1. Cor. 10. 7. Neyther be yee Idolaters , as were some of them : as it is written , The people sate downe to eate and drinke , and rose vp to play . Rather then want their custome , Satan will take such as they had . Will Naaman worship God ? yet let him worship Rimmon too : no , hee will not doe so , yet let him bow to Rimmon : no , nor so much : yet let him n n 2. Kin. 5. 18. bow before Rimmon : the Deuill is glad of this , where he can get no more . Thus Pharaoh minceth and limits with Moses concerning the dismission of Israel . Gods charge was ; Let my people goe three daies iourney in the wildernesse , to celebrate a feast to the Lord . Now Exod. 8. and 10. chap. marke how Pharaoh would compound it . First Sacrifice to God in this land : no , saith Moses , wee must goe into the wildernesse . Then saith Pharaoh , If there be no remedy , Goe , and goe to the wildernesse , and sacrifice to your God ; but goe not farre : nay , wee must goe three dayes iourney . Then Pharaoh ; Goe ye the men , but leaue your children behinde you : nay we must goe old and young , sons and daughters . Then Pharaoh ; Goe ye men , women , and children , so farre as your feet can measure in three dayes : but your flocks and your heards shall be stayd : nay , we will not leaue a hoofe behinde vs . So when the Deuill perceiues no remedy , hee falls to indenting with niggardly grants and allowances .

Somwhat hath some sauor ; giue him at least a thought , a word , a looke ( as Lots wife ) and it something pleaseth him . Among the Heathen they vsed to ioyne together Epula and Sacrificia : with solemne sacrifices to their gods , solemne bankets among themselues . So the Apostle deliuers the custome of the Moabites , 1. Cor. 10. 7. In the midst of their Idolatry , they sate downe to eate & drinke . So the Psalmist writes of that cursed commixtion of Israel with Moab ; that they had Idolatrous feasts . o o Psal. 106. 28. They ioyned themselues to Baal-Peor : and did eate the sacrifices of the dead . One nation had a custome in these superstious feasts , to sacrifice to their Idol Capita , some Noble mens heads according as it fell to their lots , together with their hearts and their liuers . It came to the turne of the Kings speciall fauourite , thus to lose his life : the King resoluing both to keep the custome , yet to saue his friend , obiected that God was no murderer , nor delighted in the bloud of men . That if he were a God , he was certainely good , and goodnesse stood not in the desire of his owne creatures destruction . Therefore in stead of the mans head , he offered the head of an onyon : and for bloud , heart , and liuers of men , all these of birds or beasts . The Deuill must be pleased with this : hee saw that this little homage was some acknowledgement of his soueraignty .

Satan can hold a mans soule in by a little , as a bird that hangs in the net by a claw . Perhaps shame & feare keepes some from eruption into scandalous things : the appearance is vizarded , the affection is not mortified . Like an Eunuch , he doth not beget palpable & grosse turpitudes : yet hath a lust , itch , and concupiscence : this little serues the Deuils turne . Satan would keepe away the light of the Truth from a man ; well , he is so seated that hee will haue it ; by knowledge he seemes to cast out Satan . Yet if he can but insinuate into his affection , this little cord will pull him in againe with ease . Must he lose the Sconce of thy vnderstanding ? Let him hold the Cittadell of thy desires : this little gate will let him in at his pleasure .

I draw to conclusion ; let this teach vs all to make a scrutiny in our soules , and seriously to repent of this little leuen . Little in quantity , great in quality : little in estimation , powerfull in operation . Little in the sight of men , iudging , by outward appearance , great in the sight of God iudging in truth . Lot said of the City of Zoar ; p p Gen. 19. 20. Is it not a little one ? and my soule shall liue : thou sayest of thy sinne ; Is it not a little one , and why should my soule die ? A little Posterne opened , may betray the greatest City . Ionathan tasted but q q 1. Sam. 14. 43 a little honey on the top of his wand , and hardly he escaped death for it . A little leauen makes the head heauy , and the heart sicke . Eschew this little , if thou wouldst be great in heauen . r r Mat. 5. 19. For whosoeuer shall breake one of these least Commandements , hee shall bee called least in the kingdome of heauen . Minimus , that is indeed Nullus : the least there , because he shall not be there at all . Let no tang of corruption come to thy least part , if thou desirest to preserue body and soule s s 1. Thes. 5. 23. blamelesse to the appearing of our Lord Iesus Christ .

Repentance must be to all dead workes : sanctification takes liberty in no sinne . Nullum peccatum retinendum spe remissionis . No euill must be reserued vnder the hope of forgiuenesse . God gaue a Law , but no dispensation for any breach of it : his Generall rules haue no exceptions , vnlesse it please the Diuine Oracle to dispense with it . Thou shalt not worship an Idoll : no , not to saue my life ? Not to saue life , as those three seruants of God professed to Nebuchadnezzar . t t Dan. 3. 18. If the God wee serue will not deliuer vs , yet we will not serue thy gods , nor worship thy golden image . Thou sayest , Minimum est , it is little : but in minimis fidelem esse , magnum est : to be faithfull in a little , is no little vertue . u u Luk. 19. 17. Well done , good seruant : thou had beene faithfull in a little , therfore I will make thee ruler ouer much . Hee that is not carefull in a little , is not to bee trusted for more . If any man will corrupt his conscience for a pound , what would he doe for a thousand ? If Iudas will sell his Master for thirty pence , about some 22. shillings of our money ; what would he haue sold for the Treasury ? God neuer gaue a Non obstante for sinne . The Pope indeed giues Buls and Indulgences , & Pardons for cursed works before their perpetration : but God neuer allowes leaue to doe ill . The Pope sayes , Kill an hereticall King . God sayes , Touch him not : woe to that soule who takes the Popes word , before the Lords word . God charged a Prophet , that a a 1. King . 13. 9. he should eate no bread , nor drinke water in Bethel . Another Prophet came ; saying , b b Vers. 8. An Angell spake to me ( blessed Angels speake truth : nay more , hee spake ) by the word of the Lord . Bring him backe , that hee may eate bread , and drinke water . He did so , but marke the euent : returning home , c c Vers. 24. a Lyon slew him by the way . Beleeue not a man , beleeue not a Pope , beleeue not a Prophet , beleeue not an Angell against the word of the Lord .

Let vs refuse iniquity in what extenuation of quantitie , or colour of qualitie soeuer it be offerd vs . For sinne is like a bemired dog ; if it fawnes on vs , it foules vs . And the least sinne is like a little leake in a shippe , which if it be not stopped , will sinke the whole vessell . The Frenchmen haue a military Prouerbe ; The losse of a nayle , the losse of an Army . The want of a nayle looseth the shooe , the losse of a shooe troubles the horse , the horse indangereth the rider , the rider breaking his ranke molests the company , so farre as to hazard the whole Army . From slender and regardlesse beginnings , grow out these fatall and destructiue effects . The dores are shut , the theefe cannot enter : a little boy is put in at the window , and he opens the dore for the great thiefe ; so the house is robbed . A charme is cast in at the window , eye , or eare ; that quickly vnlocks the dore of the heart , till all the roomes be ransak't , not a peece of vertue , or one gemme of grace left .

Pompey marching to the warres , requested to lodge his Army in a certaine Citie , by whose borders he must needs passe : the Gouernour answered that he would not trouble his Citie with so numerous and dangerous a guest . Pompey then desired but entertainement and reliefe for his sicke souldiours , who were perishing for want of succour : the Gouernour thought , sicke men could do them no mischiefe ; this was granted , they admitted . Being there a while , they recouered their health , opened the gates to the rest , so became strong enough to take the Citie . If Satan cannot get leaue for his whole Army of lusts , yet he begs hard for his weake ones , as sinnes of infirmitie : but those sickly souldiours soone get strength to surprise the soule .

The trees of the Forrest held a solemne Parliament , wherin they consulted of the innumerable wrongs which the Axe had done them : therefore made an Act , that no tree should hereafter lend the Axe a helme , on paine of being cut downe . The Axe trauels vp & downe the Forrest , begs wood of the Cedar , Oke , Ash , Elme , euen to the Poplar ; not one would lend him a chip . At last he desired so much as would serue him to cut downe the bryers and bushes ; alledging that those shrubs did suck away the iuyce of the ground , hinder the growth , and obscure the glory of the faire and goodly Trees . Hereon they were content to afford him so much ; when he had gotten his helme , he cut downe themselues too . These be the subtle reaches of sinne ; giue it but a little aduantage , on the faire promises to remooue thy troubles ; and it will cut downe thy soule also . Therefore Obsta principijs : trust it not in the least . Consider a sinne ( as indeed it is ) a crucifying of Christ ; wilt thou say , I may crucifie Christ a little ? I may scourge his flesh , wound his side , pierce his heart a little ? What man loues the Lord Iesus , who would either say it , or doe it ? Consider thy falling into sinne , a hurling of thy selfe downe from some high pinacle : wilt thou say , I may breake my necke a little ? Consider it a casting thy selfe into vnquenchable fire ; wilt thou say , I may burne my soule and body a little ! As suffering wee thinke the least misery too great , so sinning let vs thinke the least iniquitie too great . So auoiding also little sinnes , we shall finde great fauour with Iesus Christ .

Amen .

FAITHS ENCOVRAGEMENT . LVKE 17. 19. And he said vnto him , Arise , goe thy way ; thy faith hath made thee whole .

THESE words were spoken by our Sauiour Christ to the penitent and faithfull Leper . For induction I will obserue two remarkeable circumstances , preceding my Text. First , that Christ did mend him , and then commend him : hee did purge him , and praise him .

1. Hee mended him , curing first his body , then his soule . His body of the Leprosie , a disease not more lothsome to endure , then hard to cure . The difficulty of healing it , appeares by the answere of the King of Israel , vpon the receit of the King of Syria's letters : a a 2. King . 5. 7. Am I God , to kill and make aliue , that this man doth send vnto me , to recouer a man of his Leprosie ? intimating that onely God is able to cure the Leprosie . His soule of the spirituall Leprosie : and this was the perfection of health . For this cure the Prophet so earnestly prayes ; Sana animam ; b b Psal. 41. 4. Lord , be mercifull vnto me , heale my soule , for I haue sinned against thee . This is a supernaturall cure , fit onely for the great Physician of soules to performe : the more difficult , Quo minus in natura sit , quod profit : because nature hath no influence in her starres , no minerals in her earth , no herbes in her garden , that can heale it .

2 Hee commends him : of all the ten cleansed , c c verse 18. there are none found that returned to giue glory to God , saue this stranger . God had his Tythe there , whence he might least expect it . Now what doth Christ commend him for ? For his thankefulnesse , for his humility , for his faith : why these graces were Christs owne ; doth hee praise him for that himselfe had giuen him ? Yes , this is Gods custome ; Sua dona coronat ; hee crownes his owne graces , hee rewards his owne gifts . Which teacheth how wee should vnderstand Reward in the Scripture . d d Mat. 20. 8. Call the labourers , and giue them their hire . e e Mat. 10. 42. Whosoeuer giues a cup of cold water to a Disciple , shall not lose his reward . This hire and reward , is not the stipend of our labours , but of Gods loue . He giues vs the good of grace , and then rewards it with the good of glory . It is a reward Secundum quid , a gift simpliciter . Compare eternall life to the worke , looking no farther , it is a reward . f f Mat. 5. 12. Reioyce and be glad , for great is your reward in heauen . But examine the Originall from whence it proceedes , then it is the gift of God . g g Rom. 6. 23. Eternall life is the gift of God through Iesus Christ . He is said to h h Exod. 20. 6. Shew mercy to them that keep his Commande●…ents : the very keeping the Commandements is not merit , it hath neede of mercy . Loe thus the Lord giues grace , then praiseth it , blesseth it , rewards it . Christ cloatheth his Spouse with his owne i i Psal. 45. 8. garments , the smell of Myrrhe , Alloes , and Cassia ; A white robe of his perfect righteousnesse imputed ; with his golden merits , and inestimable Iewels of graces ; and then praiseth her ; k k Cant. 4. 7. Thou art all faire , my Loue : there is no spot in thee . When God made the world , with all creatures in it , he beheld it , and Euge bonum ; behold , it is exceeding good : so when hee makes a Christian ( Maiorem , meliorem mundo ) and hath furnished him with competent graces , hee turnes backe and lookes vpon his owne workemanship ; Ecce bonum , it is exceeding good : hee forbeares not to commend it .

Now what doth hee specially commend in this conuerted Leper ? his praysing of God . The Leper prayseth God , God praiseth the Leper . He prayseth in his praysing two things ; the Rightnesse , and the Rarenesse . 1. The Rightnesse , that he gaue praise to God ; directed it thither where it was onely due . He returned to giue glory to God : non mihi sed Deo , saith Christ : not to me , but to God . Perhaps his knowledge was not yet so farre enlightned , as to know him that cured him , to be God : therefore bestowed his praise where hee was sure it should be accepted , where onely it is deserued ; on God . I seeke not my owne praise , saith Iesus , but mittentis , the praise of him that sent me . m m Ioh. 8. 54. If I honour my selfe , my honour is nothing . 2. The Rarenesse , and that in two respects . 1. That hee alone of tenne , blessed God , God had but his Tenth : it is much if the tenth soule goe to heauen . The godly are so rare , that they are set vp n n Esay 8. 18. for markes , and signes and wonders ; as if the world stood amazed at them . 2. That hee onely was the Stranger ; a Samaritan .

Many great vertues were found among the Samaritans ; Faith , Charity . Thankfulnesse : First , Faith ; * * Iohn . 4. 39. Many of the Samaritans of that Citie beleeued on him . Secondly , Charity ; It was the Samaritan that tooke compassion on the man wounded between Ierusalem and Iericho . The Priest and the Leuite passed by him without pitie , but the Samaritan o o Luke 10. 34. bound vp his wounds . Thirdly , Gratitude exemplified in this Samaritan Leper : none of the Iewes gaue God praise for their healing , but only the Samaritan . It was strange that in Gentiles should be found such vertue , where it was least looked for . p p Mat. 8. 10. Verily I say vnto you , I haue not found so great faith , no not in Israel . The least informed did proue the best reformed . Samaritan was held a word of reproach amongst the Iewes ; as appeares by their malicious imputation to Christ . q q Ioh. 8. 48. Say we not well that thou art a Samaritan , and hast a Diuell ? They were esteemed as dogges : r r Mat. 15. 26. It is not meete to take the childrens bread , and to cast it to dogs . And at the first promulgation of the Gospell , the Apostles receiued a manifest prohibition ; s s Mat. 10. 5. Goe not into the way of the Gentiles , and into any City of the Samaritans enter ye not . It was therefore rare to reape such fruites out of the wild Forrest , cursed like the mountaines of Gilboa ; t t 2. Sam. 1. 21. Let there be no dew , neither raine vpon you , nor fields of offerings . To be good in good company is little wonder : for Angels to be good in heauen , Adam in Paradise , Iudas in Christs Colledge , had been no admirable matter : to apostate in these places so exemplary of goodnesse , was intolerable weakenesse . But for Abraham to be good in Chalde , Noah in the old world , Lot in Sodome : for a man now to be humble in Spaine , continent in France , chaste in Venice , sober in Germany , temperate in England ; this is the commendation . Such a one is a Lilly in a Forrest of thornes , a handfull of wheate in a field of cockle . Let me not here omit two things , worthy my insertion , and your obseruation .

1. Gods iudgement and mans do not concurre : the Samaritans were condemned of the Iewes , yet here nine Iewes are condemned by one Samaritan . They that seeme best to the world , are often the worst to God : they that are best to God , seeme worst to the world . When the Moone is lightest to the earth , she is darkest to heauen : when she is lightest to heauen , she is darkest to the earth . So often men most glorious to the world , are obscurest to the diuine approbation : others obscure to the worlds acknowledgement , are principally respected in Gods fauor . Man would haue cleared the Pharise , and condemned the Publican , when they both appeared in the Temple together ; the one as it were in the Quire , the other in the Belfrey . But Christs iudgement is , that the Publicane u u Luke 1●… . 14. departed rather iustified . The Iewes thought , that if but 2. men in the world were saued , the one should be a Scribe , the other a Pharise : But Christ saith , neither of them both shall come there . x x Luke 13. 28. You shall see others in the Kingdome of heauen , and you your selues thrust out . Some like the Moone are greater or lesse by the Sunne of mens estimation . Samuel was mistaken y y 1. Sam. 16. in Eliab , Abinadab and Shammah : for the Lord had chosen Dauid . Isaac preferred Esau , but God preferred Iacob : and made the father giue the blessing to that sonne , to whom he least meant it . All this iustifies that , a a Esay 55. 8. my thoughts are not your thoughts , neither are your wayes my wayes , ●…aith the Lord .

2. Learne we here from Christ , to giue men their due praise to them that deserue praise . God ●…akes of vices with commination , of vertues wit●…●…endation . Let vs speake of others sinnes with griefe , of their good workes with praise and ioy . Of others sinnes with griefe : so did S. Paul . b b Phil. 3. 18. Many walke , of whom I haue told you often , and now tell you weeping , that they are enemies of the crosse of Christ . So Dauid : c c Psal. 119. 136 Riuers of waters ru●… downe mine eyes , because men keepe not thy Law . Our Sauiour wept ouer apostate Ierusalem : he wept ouer the people , beholding them as scattered sheep without a shepheard . Who can forbeare weeping to see soules muffled & misse-led by ignorance : like the babes of Niniuch , not able to distinguish the right hand from the left ? Alas , there are innumerable soules , that know not their owne estate ; O pitie them . Because thou wilt not heare this , my soule shall weepe in secret for thy pride .

But let vs mention others vertues and good actions with praise . It is the argument of a sullen and proud disposition , not to commend them that do well . Yet there is no ointment so sweet , but there will bee some d d Eccl. 10. 1. dead flies to corrupt it . There bee certaine dogs that will barke at the Moone : Critickes , that spend the larger part of their time seeking knots in a bulrush . The Snow is not so white , but there is an Anaxagoras to make it blacke . It was Gods commendation of Iob , that , e e Iob 1. 8. there was none like him in the earth : he had no fellow , yet the deuill pickes quarrels , and inuenteth slanders against him . Traducers of their brethren , I call not Damones , but Damonis agunt : I do not say they are deuils , but they do the worke of deuils .

This mischiefe of deprauing , hath also infected the Church : Many a Preacher thinkes his owne glory eclipsed , if the next Orbe be lightned with a brighter Starre . Hence they fall to faulting and inueighing ; as if there were no way to build vp their owne credites , but by the ruins of anothers disgrace . God doth otherwise ; f f Luk. 16. 8. The Lord commended the vniust Steward , because he had done wisely . Though he had many faults , yet Christ praiseth him for what was worthy praise : his policy . S. Paul found grosse errours in the Corinthians ; g g 1. Cor. 11. 17. In this I praise you not , that you come together , not for the better , but for the worse . But wherein they did well , he commends them , ver. 2. I praise you brethren , that you remember me in all things . Thus Ezekiel commends Daniel , a Prophet of his owne time , and thought it not any derogation from himselfe . h h Ezek. 28. 3. Behold , Art thou wiser then Daniel ? As Salomon saith of beggers : A poore man oppressing Prou. 28. 3. the poore , is like a sweeping raine which leaueth no food behind it . So a Minister disparaging a Minister , is a breach , whereby the deuill comes out ; and many soules go into hell . Now to the words : Arise , go thy way ; thy faith hath made thee whole .

The verse may be distinguished into a Pasport , and a Certificate . Arise , go thy way , there is the Pasport : Thy faith hath made thee whole , there is the Certificate . Hee giues him first a Dismission , leaue to depart : then a Testimonie , or Assurance , both to certifie the Church actually , that he was cleansed of his leprosie ; but especially to certifie his owne conscience that he was conuerted , and that the faith of his soule brought health to his body . In the Pasport , or Dismission , there are two words considerable : Surge and Vade ; Arise , Goe : Surge ad incipiendum , vade ad perficiendum . First , let vs speake of them secundum sonum , then secundum sensum . First , according to the Historie , then according to Mysterie . Allegories are tolerable when they be profitable : Nor can it be much from the Text , by occasion of those two words spoken to the eares of the Lepers body , to instruct your soules how to Arise from the Seate of Custome , the couch of sinne : and to Goe on in the way of saluation .

Arise .

The Leper casts himselfe downe , and Christ bids him arise . Humility is the Gentleman Vsher to Glory . God ( that sends away the rich empty from his gates ) loues to i i Luke 1. 53. fill the hungry with good things . The ayre passeth by the full vessell , and onely filleth that is emptie . This is the difference betweene the poore and beggers : both agree in not hauing , differ in crauing . The proud are Pauperes Spiritus , the humble are , pauperes spiritu : k k Math. 5. 3. Blessed are ( not the poore spirits , but ) the poore in spirit , for theirs is the Kingdome of heauen . Such as felt their wants , sought , and besought God for supply . l l Luk. 3. 5. Euery Valley shall be filled , and euery Mountaine be brought low . The lowly minde shall be exalted , the high-towring ambitious shall be throwne downe . How should God say to the Marchant that glories in his wealth , to the Vsurer that admireth his moneyes , to the Gallant , that wonders that his good cloathes do not preferre him : Arise ! alas , they are vp already , they were neuer down . A dwarfe in a great throng seeming low on his knees , was bidden by the Prince to stand vp : alas , he was before at his highest . God cannot be so mistaken , as to encourage their standing vp , who neuer yet had the manners to cast themselues downe . Descendite vt ascendatis ad Deum : cecidistis enim ascendendo contra eu●… . Aug. Descend , that yee may rise vp to God : for you haue fallen by rising vp against God . He that is a Mountebanke , must leuell himselfe euen with the ground : if humblenesse hath once throwne him downe , and brought him on his knees , he shall heare the Patron and patterne of humblenesse , comforting him with a Surge ; Arise .

The guest that sets himselfe downe at the lower end of the Table , shall heare the Feast-maker kindly remoue him ; m m Luke 14. 10. Friend , sit vp higher . If Hester fall at Asuerus feete , hee will take her by the hand , and bid her arise . When n n Luk. 5. 8 , 10. Peter fell downe at Iesus knees , saying , Depart from me , I am a sinfull man , O Lord : He presently was raised vp with ; Feare not , from henceforth thou shalt catch men . Zacheus is gotten vp on high to see Iesus ; see him hee may with his eye of flesh : but he must descend , that hee may see him with his eye of faith . o o Luk. 19. 5. Come downe , Zacheus ; this day is saluation come to thy house : Descend to the ground , that thou maist be raised aboue the clouds . Pride euen in good things , Non ditio , sed perditio ; is no argument of possession , but destruction . The haughtie-minded lookes alwaies beyond the marke , and offers to shoote further then hee lookes ; but euer falls two bowes short , humility and discretion : who is heard to say with Paul , p p 1. Tim. 1. 15. Quorum ego sum primus ; I am the chiefe of sinners : such an humble confession scarce heard of : But Christ had giuen him a Surge , on his former humbling : Arise , and beare my name before Gentiles and Kings , &c. Let vs all thus cast our selues downe in humility , that the Lord may say to vs in mercy , Arise .

G●…e .

This was the word of Dismission , wherewith Christ sends him away . Though he were healed , therein had his hearts desire ; what could he expect more of Christ ? why is he not gone ? No , he has not yet his Vade , hee will not go till he is bidden . Hee found such sweetnesse in the Lord Iesus , that could you blame him though he were loth to depart ? From another mans house , we say , after some small tarrying , Let vs saue our credites , and go before we are bidden : but from the Lord let vs not depart without a dismission . The hearts of the people were so set on Christ , that hee was faine to send them often away , Mat. 14. 22. Hee sent the multitudes Mark . 6. 45. away , Math. 15. 39. Hee sent the people away . As Simeon , that Swanne , which sung his owne funerall : Nunc dimittis ; Lord , now thou lettest thy seruant depart in peace .

This makes to the shame of their faces , that without other cause then of wearinesse , waywardnesse , or wantonnesse , will not tarry for their Discedite , but depart the Church without the blessing : they will not stay till Christ bids them Goe . They venture therein wretchedly and dangerously , if they could so conceiue it , to depart without the Peace of God . It is an vsuall complaint of man in distresse ; Quare direliquisti me , Domine ? Why hast thou forsaken me , O Lord ? God iustly answeres , Quare direliquisti me , Home ? Why didst thou forsake me first , O man ? Would you needs depart when you should not ? you therefore shall depart when you would not . Discedite , q q Math. 7. 23. Depart , indeed a wofull reiection . r r Math. 25. 41. Depart from me , yee cursed : why cursed ? good reason , you would not tarry for a blessing . Thus is God euen with the wicked , Recedistis à me , recedam à vobis : You left me , I therefore leaue you . Will you go without bidding ? Abite , get you gone . He that will goe into captiuity , let him go . Deus prior in amore , posterior in odio . God loued vs before we loued him , hee doth not actually hate vs , till we first hate him . Nunquam deserit , nisi cum deseritur : Hee forsakes not vs , till wee forsake him : no man can take Christ from thy soule , vnlesse thou take thy soule from Christ . God complaines of the Iewes , that they had left him : s s Ier. 2. 13. My people haue forsaken mee . Forsake thee , O Lord , liuing Father of mercies , and God of all comfort ? t t Ier. 18. 14. Will a man forsake the snow of Lebanon , and the old flowing waters that come from the Rockes ? If any will do so , then heare the curse : u u Ier. 17. 13. O Lord , the hope of Israel , all that forsake thee shall bee ashamed , and they that depart from thee shall be written in the earth , because they haue forsaken the Lord , the fountaine of liuing waters . But let them that cleaue to the Lord , heare the blessing , x x Heb. 13. 5. I will not leaue thee , nor forsake thee . Let vs hang on the mouth of God for decision of all our doubts , direction of all our waies : like the Centurions seruants , a a Math. 8. 9. Going when he bids vs , comming when he cals vs , doing what he commands vs . At his Word let vs arise and goe on earth ; at his Call wee shall arise and goe to heauen . Hee that obeyes the surge in grace , shall haue the surge in Glory : Hee that goes in the wayes of Holinesse , shall go into the courts of Happinesse . Hee b b Psal. 126. 6. that goeth forth weeping , bearing with him precious seed , shall come againe reioycing , and bring his sheaues with him . c c Math. 25. They that haue done well , shall goe into euerlasting life .

Thus much of these two words , as they belonged to that person , the Leper : Now let vs vsefully apply them to our selues . First , let vs obserue from this

Arise ,

1. It is Christ that giues the Surge which reuiueth vs : we can neuer stirre from the seate of impietie , till hee bids vs Arise . d d Ioh. 6. 44. No man can come to me , except the Father draw him . The Spirit of Christ must draw vs out of the black and mirie pit of iniquity ; as e e Ier. 38. 13. Ebedmelech drew Ieremy out of the dungeon : We cannot arise of our selues ; Nature hath no foote , that can make one true step toward heauen : f f Ioh. 3. 6. That which is borne of the flesh , is flesh : not fleshly in the concrete , but flesh in the abstract . We cannot speake , vnlesse he open our lips . God sayes to the Prophet , g g Esay 40. 6. Cry . What shall I cry ? the Spirit must giue the word ; All flesh is grasse , &c. Wee cannot stand , vnlesse hee giues vs feet : h h Ezek. 2. 1. Sonne of man , stand vpon thy feete : alas , he cannot , but ver. 2. The Spirit entred into me , and set me vpon my feete . We cannot see except hee giues vs eyes . Intelligite , insipientes , Bee wise , O yee fooles : Alas , they cannot : but Da mihi intellectum , do thou , O Lord , giue them wisedome . i i Rom. 12. 2. Bee yee not conformed to this world , but transformed by the renewing of your minde , that you may proue , &c. There are first two verbes Passiue , then an Actiue : to shew that we are double so much Patients , as we are Agents . Being moued , we moue . Acta fit actiua voluntas : when God hath enclined our will to good , that will can then incline vs to performe goodnesse .

If we cannot speake without lips from him , nor walke without affections from him , nor see , except hee giue vs eyes ; then neither can we arise except he takes vs by the hand : as Peter tooke the k k Act. 3. 7. Creeple , and lift him vp , and immediately his feete and ancle bones receiued strength . If the spirit of our Lord Iesus giue vs a Surge , our lame soules shall grow strong and liuely in the nerues of graces , we shall Arise and walke ; leaping , and singing , and praising God .

2 We must arise , for wee are naturally downe . By nature a man l l 1. Ioh. 5. 19. lyeth in wickednesse : m m Rom. 6. 4. by grace he riseth to newnesse of life . Nature and Religion are two opposites : I meane by nature , corrupted nature ; and by Religion , true Religion : for otherwise , the accepting of some Religion , is ingraffed to euery Nature . It is Nature , to n n Eph. 2. 1. bee dead in sinnes : it is Religion , to be o o Rom. 6. 2. dead to sinne . It is Nature , to be p p Tit. 1. 16. Reprobate to euery good worke : Religion , to be q q Tit. 3. 1. ready to euery good worke . It is nature , to be a Louer of ones selfe , 2. Tim. 3. 2. Religion , to deny ones selfe , Luk. 9. 23. It is nature for a man to r r Phil. 2. 21. seeke onely his owne profite : Religion , to s s Gal. 5. 13. Serue others by loue . Nature esteemes t t 1. Cor. 1. 21. Preaching , folly : Religion , the power of God to saluation . There are two lights in man as in heauen , Reason and Faith : Reason , like Sara , is still asking ; How can this bee ? Faith , like Abraham , not disputes , but beleeues . There is no validity in Morall vertues : Ciuill mens good workes are a meere carkase , without the soule of Faith .

They are like that Romane , that hauing fortunately slaine his three enemies , the Curiatij : comming home in triumph , and beholding all the people welcome him with acclamations , onely his sister weepe , because hee had slaine her loue : hee embittered his victories with the murder of his owne sister . Carnall men may doe glorious deeds , flourish with braue atchieuements : but they marre all , by killing their owne sister , the deare soule . Thus we are downe by Nature , Grace can onely helpe vs vp , and make vs arise . If you aske how Nature hath deiected vs : how we came originally thus depraued : I answer , We know not so well how we came by it , as we are sure we haue it . Nihil ad pr●…dicandum notius , nihil ad intelligendum secretius : Nothing is more Aug. certainely true to be preached , nothing more secretly hard to be vnderstood . Therefore , as in case of a Town on fire , let vs not busily enquire how it came , but carefully endeuour to put it out . A Traueller passing by , and seeing a man fallen into a deep pit , began to wonder how he sell in : to whom the other replyed ; Tu cogita quomodo hinc me liberes , non quomodo huc ceciderim quaeras : Do thou , good friend , rather study how to helpe me out , then stand questioning how I came in . Pray to Christ for this Surge : Libera nos Domine , wee are naturally downe , do thou , O Lord , graciously raise vs vp .

3. Wee must Arise before we can Goe . First arise , then goe thy way , saith Christ . Hee that is downe , may creep like a serpent , cannot go like a man . Thou art to sight with cruell enemies ; Not flesh and bloud , but u u Eph. 6. 12. Principalities and Powers , wicked spirits in high places : Thou wilt performe it poorely whiles thou art along on the ground : The flesh will insult ouer thee with vndenyed lusts . Quicquid suggeritur , caeteris aggeritur : there is not a sinfull motion suggested , but it is instantly embraced , and added to that miserable dunghill of iniquity . And is not this wretched , to haue Chams curse vpon thee , to be a slaue to slaues ? The world will hold thy head vnder his girdle , whiles he tramples on thy heart : thou shalt eate no other food then he giues thee ; he will feed thee with bribes , vsuries , iniuries , periuries , blasphemies , homicides , turpitudes : none of these must be refused . The deuill will tyrannize ouer thee : thou canst hardly grapple with that great Red Dragon , when thou art mounted like Saint George on the backe of faith ; Alas , how shouldst thou resist him , being downe vnder his feet ? Arise therefore , and x x Eph. 6. 13. take the whole armour of God , that you may both Stand , and Withstand .

Arise , lest God comming , and finding thee downe , strike thee lower . From him that hath not , shall bee taken away that he seemed to haue . Pauper vbique tacet , is a Prouerbe more plentifully true in a mysticall , then temporall pouerty . We say , Qui iacet in terris , non habet vnde cadat : hee that lies on the ground , hath no lower a descent to fall to : yes , there is a lower place . Iudas found a lower fall then the earth , when hee departed In locum suum , a a Act. 1. 25. into his owne place . Such was that great Monarchs fall , b b Esay 14. 12. How art thou fallen from heauen , O Lucifer ? how art thou cut downe to the ground ? This was a great descent , from heauen to earth . But , ver. 15. Thou shalt be brought downe to hell , to the sides of the pit : This was a greater descent , from heauen to hell . Wee esteeme it a great fall ( ceremonially ) from a Throne to a Prison : and the deuill meant it a great fall ( locally ) from the Pinacle to the ground : But there is Abyssus inferna , a lower precipice . Dauid beginnes a Psalme of prayer , De profundis ; c c Psal. 130. Out of the depths haue I cryed vnto thee , O Lord . But there is a depth of depths ; and out of that deepe there is no rising . Arise now , lest you fall into that deepe then .

Arise , for if thou wilt not , thou shalt be raised . Si non surrexeris volenter , suscitaberis violenter . If thou refuse to rise willingly , thou shalt be rowsed against thy will . If thou wilt not heare the first Surge , which is the Ministers voice ; thou shalt heare the last Surge , which is the Arch-angels voyce . Dicis , Surgam , thou saist , I will rise ; but when ! Modo Domine , modò : Anon Lord , all in time . Will not this be a silly excuse at the day of Iudgement , I will rise anon ? Thou must rise d d 1. Cor. 15. 52. in a moment , in the twinkling of an eye , at the last Trumpe . Though thou cry to the e e Reu. 6. 16. Mountaines , Fall on me , and to the Rockes , Hide me : yet Nulla euasio , thou must arise and appeare . There are two voices that sound out this Surge : one Euangelicall , and that is of mercy ; yet we drowne this , as Italians do thunder ; by Drums , Bels , Cannons . The other Angelicall , and that is of Iustice , a voice vnpossible to be auoided . This is that last Sermon , that all the world shall heare : Arise ye dead , and come to iudgement .

Arise ; let vs now raise vp our selues from corruption of soule , that we may one day be raised from corruption of body ; They that will not rise , their soules must , must , and carry their bodies to iudgement . This world was made for man , not man for this world : therfore they take a wrong course that lye downe there . He that lyes downe when he should arise and goe , shall rise and goe , when he would lie downe . He that sleepes in the cradle of securitie all his life , sinnes soundly without starting : when he once starts and wakes , he must neuer sleepe againe . The deuill and mischiefe are euer watching : and shal man , whom they watch to hurt , sleepe ? Hee that would deceiue the deuill , had need to rise betimes . The Lyon is said to sleepe with one eye open , the Hare with both : the worldling with both eyes of his soule shut . He neuer riseth till he goes to bed : his soule wakens not , till his body falls asleepe on his death-bed : then perhaps he lookes vp . As sometimes they that haue been blind many yeeres , at the approching of death haue seene : ( whereof Physicians giue many reasons ) so the death-bed opens the eyes of the soule . Indeed at that time there is possibilitie of waking , but hazard of rising . That poore winter-fruit wil hardly rellish with God . Miserum incipete viuere , cum definendum est . It is wretched for a man then to begin his life , when hee must end it . It is at the best but morosa et morbosa panitentia ; a wearish and sick repentance : wheras God requires a f f Rom. 12. 1. quicke and liuely sacrifice ; this is as sick as the person that makes it . This indeed is not a Conuersion , but a Reuersion , or meere refuse .

To raise the secure from their vnseasonable , vnreasonable sleepe , God doth ring them a peale of fiue Bells .

1. The first Bell is Conscience : this is the trebble , and doth somewhat trouble : especially if the hand of GOD pulls it . Many thinke of their consciences , as ill Debtors doe of their Creditors ; they are loth to talke with them . Indeed God is the Creditor , and Conscience the Seriant , that will meet them at euery turne . It makes a syllogisticall conclusion in the mind : Reason , like Dauid , drawes the sword , and Conscience , like Nathan , knocks him on the brest with the hilts . Dauid made the Proposition , The man that hath done this , shall dnee the death : Nathan the Assumption , 2. Sam. 12. Thou art the man : Conscience the Conclusion , Therefore thou must die . If you heare not , yea feele not the sound of this bell , suspect your deadnesse of heart : for that Citie is in danger , where the Alarme-bell rings not .

2. The second Bell is the Stint , or certaine to all the rest ; Uox Euangelij , the voice of the Gospell . This Bell of Aaron is so perpetually rung amongst vs , that as a knell in a great mortalitie , ( quia frequens , non terrens ) so common that no man regards it . Indeed , if some particular clapper ring melodiously to the eare , we come to please that rather then the soule . Luxurient wits thinke the Scripture-phrase grosse : nothing delights them but a painted and meretricious eloquence . There are some that will not heare this Bell at all : like Ieroboam , they will not trauell to Ierusalem for a Sermon , but content themselues with a Calfe at home . Others looke that the Preachers tongue should incessantly walke , but let their own hearts lie still . Thus often our Lecturer shall preach , we will giue the hearing when we list . Thus many Ministers come to a Parish with their bones full of marrow , veynes full of bloud : but all is soone spent , and the people neuer the better . We ring , but you doe not rise .

3. The third Bell is the Meane ; and this is Suspiria gemitusque morientium ; the cryes & grones of the dying . Anothers Passing-bell is thy warning-bell . Death snatcheth here and there about vs , thousands on our left , tenne thousands on our right : yet as if we had a Supersedeas , or Protection against it , we neither relent nor repent . Our securitie is argued of the more madnesse , because we haue so common motions and monitions of death . Yet Nonerimus memores esse necesse mori . How horrible is it to be drunke in a charnell house ? As Christ spake , Let the dead bury the dead : So we bring to the Church dead bodies with deader soules . Forma , fauor populi , feruor inuenilis , opesque , Surripuere tibi noscere quid sit homo . We confesse our selues mortall , yet we liue as if death had no quarrell against vs . This Bell is the Meane , but it is too meane to wake vs .

4. The fourth Bell is the Counter-tenor : vox pauperum , the cry of the poore . This bell rings loud , either to vs for mercy , or against vs for crueltie . Let vs know , that if it cannot waken vs , it shal waken God aganst vs . g g Iam. 5. 4. Their cryes are entred into the eares of the Lord of Sabbaoth . Set not thy soule in danger of the peoples curse : by inhauncings , ingrossings , oppressions , &c. But thou sayest they are wicked men that will curse , and God will not heare the wishes of the wicked . I answere , it is often seene that the curse of the vndone waster , lights vpon the head of the vndooing Vsurer . The imprecation of one euill man may fall vpon another : God so suffers it , not because he cursed thee , but because thou hast deserued this curse . Let this Bell make Oppressors arise to shew mercy , that God may rise to shewe them mercy . Otherwise the poore man is ready to pray , h h Psal. 7. 6. Arise , O Lord , in thine anger ; lift vp thy selfe , because of the rage of our enemies : awake for vs to the iudgement thou hast commanded . Yea , though they pray not for it , God will doe it . i i Psal. 12. 5. For the oppression of the poore , for the sighing of the needy , now will I arise , saith the Lord . I will set him in safety from him that puffeth at it . If this Bel sound mournfully to thee for bread to the hungry , arise to this sound , as that neighbor rose at midnight Luke 11. 8. to relieue his importunate friend . If it cannot waken thy couetous soule to shew mercy to Christ tempore suo , in his time of need ; nor will Christ arise to shew mercy to thee tempore tuo , in thy time of need .

5. The last Bell is the Tenor , the Bow-bell ; able to waken all the Citie . But though that materiall Bell can teach vs when it is time to goe to bedde , yet this mysticall bell cannot teach vs the time to arise . This is the abuse of the creatures : k k Iam. 5. 3. Haba. 2. The rust of the gold cryes against the hoorder : the stone out of the wall against the Oppressor : the corne and wine against the Epicure . This is a roring and a groning Bell. l l Rom. 8. 22. The whole creature grones , and trauells in paine vnder vs . This is the creatures ordinary Sermon : Accipe , redde , caue ; vse vs without abusing ; return thankfulnesse without dissembling ; or looke for vengeance without sparing . They seeme to cry vnto vs : We desire not to be spared , but not to be abused : Necessitati subseruire non recusamus , sed luxui : we would satisfie your naturall necessity , not intemperate riot . We are the nocent creatures , that cause their innocencie to become miserable . And but that the Diuine prouidence restraines them , it is maruell that they break not their league with vs ; and with their hornes , and hoofes , and other artillery of nature make warre vpon vs , as their vnrighteous and tyrannicall Lords .

Let some of these Bells waken vs : lest as God once protested against Israel , that seeing they would not when it was offered , therefore they should neuer enter into his rest : Hebr. 3. so a renuntiation come out against vs ; If any will be filthy , let them be filthy still : if they will not arise , they shal lie still Reuc . 22. for euer . If this peale cannot effect it , yet God hath foure things more to rouze vs .

1. A Goad , that pricks the skin , and smarts the flesh ; Affliction : he hath Crosses and Curses ; those gall , these deepely wound : they are able to make any but a Pharaoh arise . It was affliction that waken'd Dauid : It is good for me that I was troubled . The Leprosie brought Naaman to the Prophet ; the Prophet brought him to God . It is strange , if bloudy sides put not sense into vs . Yet such was the obduracy of Israel ; m m Iere. 5. 3. Thou hast stricken them , but they haue not sorrowed : thou hast consumed them , yet they refused to returne . Insensible hearts ! n n Esay 9. 13. The people turneth not to him that smiteth them : neyther doe they seeke the Lord of Hosts . Hast thou beene wounded , and wilt thou not be wakened ? beware lest God speake to thy soule , as in another sense Christ did to Peter ; o o Mark . 14. 41. Sleepe on now , and take thy rest .

2. Hee hath to rouze vs Thunder of heauier Iudgements : perhaps the light scratches which some aduerse thornes make , are slightly reckoned ; scarce change countenance for them . But he sleepes soundly , whom thunder cannot wake . Humanas motura tonitrua mentes . When God thundred that menace in the cares of Niniueh , it waked them . Let Absolon fire Ioabs barley fields , and he shal make him rise . Shake the foundations of the Prison , and 2. Sam. 14. Acts 16. the sterne layler will rise a conuerted Christian ; Sirs , what shall I doe to be saued ? This thundring of iudgements should cleanse our ayre , awaken our sleepy mindes , purge our vncleane hearts . p p Amos 3. 8. If the Lyon roare , who will not feare ? If the Lord thunder , what man will not be afraid ?

3. He hath an Ordnance to shoot off , Death . Statutum est omnibus mori . It is a Statute-Law of heauen , an Ordinance from the Court of Iustice , Euery man shall die . When this Canon is discharged at thy paper-walls , then let thy soule rise , or neuer . The shooting off this Ordinance made Belshazzar stagger before hee was drunke . q q Dan. 5. 6. His knees smote one against another , when that fatall hand wrote his destiny on the wall . Indeed most doe slumber on the Couch of health , they are quiet , no sicknesse stirs them : they are at a couenant with the graue : Sed cito finitam datur istam cernere vitam . Praeceps mortis iter : Death makes a headlong progresse . This Ordinance carries death in the mouth : it is an euen hand that shootes ; one that will neuer misse the marke : let this rouze vs .

4. God hath a Trumpet to sound . r r 1. Thes. 4. 16. The Lord shall descend from heauen with a shout , with the voyce of the Archangell , and with the Trumpe of God . Altisona , grandisona Tuba : the lowdest Instrument of warre ; euery eare shall heare it . As it was in the dayes of Noah , and Lot ; s s Luk. 17. 30. So shall it be in the day when the Sonne of man is reuealed . From eating and drinking , building and planting , buying and selling , marrying and dancing , shall this Trumpe call them . It shall fetch the Drunkard from his Ale-bench , the Harlot from her luxurious bed , the Epicure from his riotous table , the Vsurer from his Charnell house of mens bones , and beasts skins , his study : now Surgendum est vndeque ; there must be an vniuersall rising . Well , let vs waken before this last Trumpets last summons , lest then wee rise onely to iudgement , and bee iudged to lie downe againe in torments . God long expects our rising ; Quantò diutius nos expectat vt emendemus , tantò districtius iudicabit si Bern. neglexerimus . With how much patience he waits for our neglected conuersion ; with so much vengeance hee will punish our continued rebellion . The Lord of his mercy , giue vs the first resurrection to Grace , that we may enioy the Rising to Glory . Arise , and

Goe .

Being got vp , it is not fit we should stand still , we must be going . The maine worke was to raise vs ; now we are vp , I hope an easie matter will set vs a going . And to helpe forward our iourney , let our meditations take along with them these three furtherances ; the Necessity , the Conueniency , the End . The Necessity , we must goe : the Conueniency , how we must goe : the End , whither we must goe .

1. The Necessity , all that haue hope of heauen , must be going . The seruants of God vnder the Law , Exod. 12. 11. the sonnes of God vnder the Gospell , Ephes. 6. 15. are commanded to haue their Feet shod : to witnesse their preparation of Going . God doth not onely charge Eliah with a Surge , t t 1. King . 19. 5. Arise ; but also with a Vade , u u ver. 7. Goe . The sitting bird is easily shot ; so long as shee is flying in the ayre , the murdering piece is not leuelled at her . There were two principall occasions of Dauids sinne , Otium & Oculus : Idlenesse and his Eye . The one giues Satan oportunity , the other conueniency to iniect his temptation . Otia si tollas , periere Cupidinis arcus . Dauid , hast thou nothing to doe ? Come , walke with mee on thy Palace roofe , I will shew thee beauty ; a snare able to take a Saint . It is necessary therefore to be going ; for so we are not so fair a mark for Satan . Adam , so long as he was at his work in the Garden , was safe enough : when he became lazie , and fell a dallying with Eue , Satan shot him . It was Ieromes counsell to Rusticus ; Be euer doing , vt quando diabolus veniat , inueniat occupatum : that when the Deuill comes with his businesse , he may find thee at thine owne businesse . So thou shalt answere him knocking at thy dore ; I am busie ; I haue no time to talke , with you , Satan . Do you think the Deuill could be so sure to meet his friends at the Theater , Tauerne , Brothell-house ; but that mistresse Idlenesse sends them thither ? Yea by this he takes a worldling by the hand at Church : well mette ; you are so full of businesse all the weeke , that you breake your sleepes , cannot take your rest : come , heere be two Sermons on the Sunday , sleepe out them . The Sabbath seemes tedious to some , they haue nothing to doe ? Nothing ? Alas , they know not a Sabbaths dayes worke . To pray , to heare , to reade , to meditate , to conferre , to visit , to pray againe : is all this nothing ? Because they labour not in their worldly calling , they thinke there needes no labour about their Christian calling : the working out their saluation they holde no paines ; indeede they take no paines about it . If they did performe these duties , they should find the right spending the Sabbath , not Nullum laborem , sed alium : not no labour , but another kinde of labour then euer they conceiued . And this not Opus taedij , sed gaudij . Thinke on that sweete vicissitude of workes and comforts ; And Breue videbitur tempus tantis variet atibus occupatum : that time must needs seem short , that is spent in such variety of delights . It was the principall of those three faults , whereof Cato professed himselfe to haue so seriously repented . One was , passing by water , when he might goe by land : another was , trusting a secret to a woman : but the maine one was , spending an houre vnprofitably . How many houres , not only on common dayes , but euen vpon the holy Sabbath , that concernes the businesse of our soules , haue wee vnprofitably lauished , and yet neuer heartilie repented them ?

2. The Conueniencie ; if we Goe , we must haue feete . All our Preaching is to beate the bush , put you from your couerts , and set you a going : but now Quitus pedibus ? on what feet must you goe ? The Foot is the Affection or Appetite , saith S. Augustine . Eô feror , quocunque feror : that carries me , whither soeuer I goe . The foote moues the body , the affection moues the soule . The regenerate soule hath three principall faculties , as the naturall body hath three semblable members : the eye , hand , and foote . In the soule the Eye is Knowledge , the Hand is Faith , the Foote is Obedience . The soule without knowledge is like Bartimeus , blind : without faith , like the man with a withered hand : without obedience , like Mephibosheth , lame .

True Christians are not Monopodes , one-footed : the Apostle speaks in the plural number , of their feet . a a Ephes. 6. 15. Stand , hauing your Feete shod with the preparation of the Gospell of peace . Hee meant not corporall feet : the soule must therefore haue spirituall feete , like the bodies , for Number , Nature .

For Number , the body hath two feet , so hath the Soule : Affection and Action , desiring and doing . The former , that puts forward the soule , is a hopefull affection . One said , Hope is a foote ; Pes Spes : but hope is rather a nerue that strengthens the motion of this foot , then the foot it selfe . The latter is Action , or operatiue obedience ; that rightly walkes in the blessed way of holinesse . b b Psal. 40. 8. I desire to doe thy will , O my God ; there 's the foot of affection . c c Psal. 119. 32. I will runne the way of thy Commandements ; ther 's the foot of action . d d Vers. 40. I haue longed after thy precepts ; there is the foote of desiring : e e Vers. 59. I turned my feet vnto thy testimonies ; there 's the foot of obeying .

For nature , they are fitly compared to feet , and that Ratione Situs for Placing Transitus Passing .

For Site or placing , the feete are the lower parts of the body , so are affections of the soule . The head is the directer , the foote the carrier : the feet helpe the head , the head guides the feete . The vnderstanding and affection , are like the blinde man and the lame : the lame hath eyes but no feet ; the blinde hath feete but no eyes . But whiles the blinde carries the lame , and the lame directs the blind , both may come to their iourneyes end . The vnderstanding sees well , but of it selfe cannot goe ; the Affection is able to goe , but of it selfe cannot see : let the one direct well , the other walke after that direction , and they will bring the soule to heauen .

For Transition or Passing , as the feete corporally , so these spiritually , mooue and conduct the man from place to place . Indeed none can come to the f f Iohn 6. 44. Sonne , vnlesse the Father draw him : but when he hath giuen vs feet , he looks we should goe . Hee that hath eares to heare , let him heare : he that hath hands , let him worke : hee that hath feet , let him goe . Hence is that exhortation ; g g Iam. 4. 8. Draw neer to God , & he will draw neer to you . In this foot-manship there is Terminus à quo recedimus , Terminus ad quem accedimus , motus per quem procedimus : From the waies of darknes , from the wages of darknes : to the fruition of light , to the counersation in light . From darknes exterior , interiour , inferiour . Outward ; this land is full of darknes , fraught operibus tenebrarum , with the works of darknesse . Inward , h h Eph. 4. 18. Hauing the vnderstanding darkned , being alienated from the life of God , through the ignorance that is in them , & because of the blindnes of their heart . Outer darkenesse , that which Christ cals i i Mat. 22. 13. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : or lower darkenesse . k k Iude vers. 6. Hee hath reserued the Lost angels in euer lasting chaines vnder darkenesse . Vnto light externall , internall , eternall . Outward Light ; l l Psal. 119. 105. Thy word is a lampe vnto my feet , and a light vnto my path . Inward light ; m m Psal. 51. 6. In the hidden parts thou shalt make mee to know wisedom . Euerlasting Light , n n Dan. 12. 3. They shall shine as the brightnesse of the firmament , and as the starres for euer and euer . Blessed feet that carry vs to o o Iohn 1. 8. That light which lightneth euery man that commeth into the world : and to the beames of that Sunne , which p p Luk. 1. 79. giues light to them that sit in darkenesse , and in the shadow of death : happy feet , they shall bee guided into the way of peace . Looke to thy foote wheresoeuer thou treadest : beware the gardens of temporall pleasures : Est aliquid quod in ipsis flori●… angat . It is worse going on fertile ground , then on ba●… : the smooth wayes of prosperity are slippery , in rough ●…fflictions we may take sure footing . Let your feet bee ●…od , saith Paul ; your affections restrained : barre lust of her vaine obiects , turne her from earth to heauen . Set her a trauelling , not after riches , but graces . Keepe the foot of desire still going , but put it in the right way , direct it to euerlasting blessednes . And this is

3. The End , whither we must goe , to perfection . Thou hast done well , yet goe on still . Nihil praesumitur actum , dum superest aliquid ad agendum : nothing is said to be done , whiles any part remaines to doe . No man can goe too far in goodnesse . Nimis iustus , et nimis sapiens potes esse , non nimis bonus . Thou maiest be too iust , thou maist be too wise , but thou canst neuer be too good . Summae religionis est , imitari quem colis . It is a true height of religion , to be a follower of that God , of whom thou art a worshipper . Come so nigh to God as possibly thou canst , in imitation , not of his power , wisedome , maiestie , but of his mercie . q q 1. Pet. 1. 16. Be holy , as the Lord is holy . r r Luk. 6. 36. Be merciful , as your heauenly Father is mercifull . The going on forward to this perfection , shall not displease him , but crowne thee . Giue not ouer this going , vntill with Saint Paul thou haue quite s s 2. Tim. 4. 7. finished thy course .

Aime at perfection , shoot at this marke , though thou cannot reach it . When the wrastling Angel said to Iacob , t t Gen. 32. 26. Let me goe , for the day breaketh ; he answered , I will not let thee goe except thou blesse me : happy perseuerance ! u u Cant. 3. 4. When I caught him whom my soule loued , I held him , and would not let him goe . O sweet Iesus , who would let thee goe ? Qui tenes tenentem , apprehendentem fortificus , fortificatum Bern. confirmas , confirmatum perficis , perfectum coronas . Thou that holdest him that holdeth thee , that strengthenest him that trusteth thee , confirmest whom thou hast strengthened , perfectest whom thou hast confirmed , and crownest whom thou hast perfected . In the behalfe of this continuance , the Holy Ghost giues those exhortations ; Hold fast , Stand fast . a a Reu. 3. 11. Hold that thou hast , that no man take thy crowne . The same to the Church of Thyatira ; Tene quod habes , Reu. 2. 25. b b Gal. 5. 1. Stand fast in the libertie wherewith Christ hath made vs free . It is an ill hearing , c c Vers. 7. Ye ( not doe , but ) did runne well . The Prophet in his threnes weepes , that d d Lam. 4. 5. they which were brought vp in scarlet , embrace dunghils . It is iust matter of lamentation , when soules which haue beene clad with zeale , as with scarlet , constantly forward for the glory of God , fall to such Apostacie , as with Demas to embrace the dunghil of this world , and with an auarous hausture to lick vp the mudde of corruption .

Ioseph had a coat reaching downe to his feete : our religion must be such a garment , neither too scant to couer , nor too short to continue ad vltimum , to the last day of our temporary breath . e e Reu. 2. 10. Be thou faithfull vnto the death , and I will giue thee the crowne of life : this crowne is promised to a good beginning , but performed to a good ending . Striue to f f Eph. 3. 18. comprehend with all Saints , what is the breadth , and length , and depth , and height . If we can comprehend with the Saints , not onely the height of hope , the depth of faith , the breadth of charity , but also the length of continuance , we are blessed for euer . Euen the tired horse , when he comes neere home , mends his pace : be good alwaies , without wearinesse ; but best at last : that the neerer thou commest to the end of thy dayes , the neerer thou mayest be to the end of thy hopes , the saluation of thy soule . Omnis coelestis Curia nos expectat , desideremus eam quanto possumus desiderio . The whole Court of Bern. heauen waites for vs , let vs long for that blessed society with a hearty affection . The Saints looke for our comming , desiring to haue the number of the elect fulfilled : the Angels blush when they see vs stumble , grieue when we fall , clappe their wings with ioy when we goe cheerefully forward : our Sauiour Christ stands on the battlements of heauen , and with the hand of helpe and comfort wafteth vs to him . When a noble Souldier in a forraine Land hath atchieued braue designes , wonne honourable victories , subdued dangerous aduersaries ; and with worthy Chiualry hath renowned his King and Country : home he comes , the King sends for him to Court , and there in open audience of his Noble Courtiers , giues him words of grace , commendeth and ( which is rarely more ) rewardeth his Valour , heapes dignities , preferments , and places of honour on him . So shall Christ at the last day , to all those Souldiers that haue valiantly combated and conquered his enemies ; in the sight of heauen and earth , audience of men and Angels , giue victorious wreathes , crownes and garlands , g g Reuel. 7. 9. long white robes , to witnesse their innocency , and Palmes in their hands , to expresse their victory : and finally he shall giue them a glorious kingdome to enioy for euer and euer .

Now yet further to encourage our going , let vs thinke vpon our company . Foure sweet associates go with vs in our Iourny ; good Christians , good Angels , good works , our most good Sauiour Iesus Christ .

1. Good Christians accompany vs euen to our death . If thou go to the Temple , they will go with thee . h h Esay 2. 3. Many people shall say , Come and let us go vp to the Mountaine of the Lord , to the house of the God of Iacob . If thou say , i i Nehem. 2. 17. Come , let vs build vp the walles of Ierusalem : they will answer , k k Ver. 18. Let vs rise vp and build . So when Ioshua protested to Israel ; do what you will , l l Iosh. 24. 15. but as for mee and my house , we will serue the Lord : they ecchoed to him ; m m Ver. 16. 18. God forbid that we should for sake the Lord , to serue other gods : we also will serue the Lord . Thou canst not say with Elias , n n Rom. 11. 3. I am left alone ; there be seuen thousand , and thousand tho●…sands , that neuer bowed their knee to Baal .

2. Good Angels beare vs company , to death in our guarding , after death in our carrying vp to heauen . Angelis mandauit ; o o Psal. 91. 11. He hath giuen his Angels charge over vs : There are malicious deuils against vs , but there are powerfull Angels with vs . That great Maiestie whom wee all adore , hath giuen them this commission . p p Heb. 1. 14. Are they not all ministring spirits , sent forth to minister for them , who shall be heires of saluation ? An Angell counsels Hagar Gen. 16. to returne to her Mistresse ; an Angell accompanies Iacob in his iourney ; an Angell feeds Elias ; an Angell 1. King . 19. pluckes Lot out of Sodome . Gaudent Angeli te conuersum Gen. 48. Origen . illorum sociari consortijs . The Angels reioyce at our conuersion , that so their number might haue a completion .

3. Good workes beare vs company : Good Angels associate vs , to deliuer their charge ; good workes to receiue their reward . Though none of our actions bee meritorious , yet are none transient , none lost . They are gone before vs to the Courts of ioy ; and when wee come , they shall welcome our entrance . Virtutis miseris dulce sodalitium . What misery soeuer perplexeth our voyage , vertue , and a good conscience are excellent company .

4. Lastly , Iesus Christ beares vs company . Hee is both Via and Conuiator ; q q Ioh. 14. 6. the way , and companion in the way . When the two Disciples went to Emaus , r r Luk. 24. 15. Iesus himselfe drew neere , and went with them . If any man go to Emaus , which Bernard interpreteth to be Thirsting after good aduice ; he shall be sure of Christs company . If any man s s Math. 5. 41. entreate Iesus to goe a mile , he will go with him twaine . None can complaine the want of company , whiles his Sauiour goes along with him . t t 1. Ioh. 1. 3. Truely our fellowship is with the Father , and with his Sonne Iesus Christ . There we finde two Persons of the blessed Trinity , our Associates , the Father and the Sonne : now the Holy Ghost is not wanting . a a 2. Cor. 13. 13. The grace of the Lord Iesus Christ , and the loue of God , and the communion ( or fellowship ) of the Holy Ghost , be with you all . Amen .

Goe we then comfortably forward , and b b Psal. 107. 30. God will bring vs to our desired Hauen . But Pauci intrant , pauciores ambulant , paucissimi per●…nt . Few enter the way , fewer walke in the way , fewest of all come to the end of the way ; their saluation . Men thinke the way to heauen broader then it is : But c c Math. 7. 14. straite is the gate , and narrow is the way which leadeth vnto life , and few there bee that finde it . All say , they are going to glory , but the greater number take the wrong way . A man somewhat thicke-sighted , when he is to passe ouer a narrow bridge , puts on spectacles to make it seeme broader : but so his eyes beguile his feete , and he fals into the brooke . Thus are many drowned in the whirle-poole of sinne , by viewing the passage to heauen onely with the Spectacles of flesh and bloud : They thinke the bridge broad , so topple in . Happy eyes that well guide the feete , and happy feet that neuer rest going , till they enter the gates of heauen . Thus much for the Pasport : now we come to

The Certificate .

Thy faith hath made thee whole . Wherein Christ doth comfort and encourage the Leper . First , he comforts him , that his faith was the meanes to restore health to his body : then thereby hee encourageth him that this faith encreased , would also bring saluation to his soule .

I might here obserue , that as faith is onely perceiued of God , so it is principally commended of God . The Leper glorified God , and that with a loud voyce ; there was his thankfulnesse : he fell downe at Christs feet , there was his humblenesse . The eares of men heard his gratitude , the eyes of men saw his humility : but they neither heard , nor saw his faith . But how then , saith Saint Iames , d d Iam. 2. 18. Shew mee thy faith ? Himselfe answeres , By thy workes . It cannot be seene in habitu , in the very being ; yet may easily be knowne in habente , that such a person hath it . No man can see the winde as it is in the proper essence ; yet by the full sailes of the ship one may perceiue which way the winde stands . The sap of the tree is not visible , yet by the testimony of leaues and fruites we know it to be in the tree : Now Christ sees not as man sees : man lookes vpon the externall witnesses of his gratitude and humility , but Christ to that sap of faith in the heart , which sent forth those fruits . Thy faith hath saued thee .

The words distribute themselues into two principall and essentiall parts : The Meanes , Thy faith . Effects , Hath made thee whole .

The meanes is partly Demonstratiue ; Faith ; partly Relatiue , Thy faith . The Quality and the Propriety : the Quality of the meanes , it is Faith ; the Propriety , it is ( not anothers , but ) Thy faith .

Faith .

This is the demonstratiue quality of the meanes of his healing . But what was this Faith ? 1. There is a faith that beleeues veritatem historiae , the truth of Gods word : This we call an Historicall Faith ; but it was not this faith . e e Act. 26. 27. King Agrippa , beleeuest thou the Prophets ? I know that thou beleeuest . 2. There is a faith that beleeues Certitudinem Promissi , the certainety of Gods promises : that verily is perswaded , God will bee so good as his word : that he will not breake his couenant with Israel , nor f f Psal. 89. 33. suffer his faithfulnesse to faile vnto Dauid : yet applyes not this to it selfe : but it was not this faith . 3. There is a faith that beleeues Potestatem Dicentis , the Maiestie and Omnipotencie of him that speakes : so the deuill , that God is able to turne g g Math. 4. 3. Stones into br●…d : so the Papist , that he can turne bread into flesh , and cause one circumscribed body to supply millions of remote places at once : But it was not this faith . 4. There is a faith beleeues se moturam Montes , that it is able to h h 1. Cor. 13. 2. remoue Mountaines : a miraculous faith ; which , though it were specially giuen to the Apostles , i i Mark . 16. 17. In my name shall they cast out deuils , take vp Serpents , cure the sicke by imposition of hands ; say to a Tree , k k Luk. 17. 6. Pluck thy selfe vp by the rootes , and plant thy selfe in the sea , and it shall obey them : yet reprobates also had it ; for euen they that are cast out with a Discedite à me , plead this ; l l Math. 7. 22. In thy name haue we cast out deuils , and done many wonderfull workes . But it was not this faith . 5. There is a faith that beleeues to go to heauen , though it bend the course directly to hell : that thinks to arriue at the Ierusalem of blessednesse , through the Samaria of prophanenesse : a presumption : but it was not this faith . 6. There is a faith that beleeues a mans owne mercy in Iesus Christ , and liues a life worthy of this hope , and becomming such a prosession : and it was this faith that our Sauiour commendeth .

When Samuel came to anoint one of the sonnes of Iesse , Eliab was presented to him , and he said , m m 1. Sam. 16. 6. Surely the Lords Anointed is before him . He was deceiued , hee might haue a goodly countenance and a high stature : but it was not he : Then passed by Abinadab ; nor is this he : then Shammah ; nor is this hee : Then seuen of his sonnes were presented ; The Lord hath chosen none of th●…se . Be here all , saith Samuel ? Iesse answered , No , the yongest is behind , and he keepeth the sheepe . Then said Samuel , Send and fetch him , for we will not sit downe till he come . When he was come , he n n Ver. 12. was ruddy , and withall of a beautifull countenance , and goodly to looke on : And the Lord said , Arise , and anoint him , for this is he . If wee should make such a quest for the principall Grace : Temperance is a sober and matronly vertue , but not shee : Humility in the lowest is respected of the Highest , but not she : Wisedome is a heauenly grace , similisque creanti , like the Maker , but not shee : Patience a sweet and comfortable vertue , that lookes cheerefully on troubles , when her brest is red with the bloud of sufferance , her cheekes are white with the purenesse of innocence , yet not shee : Iustice hath a hand spotlesse as the brow of heauen , a heart transparant as Christall , a countenance able to daunt temptation it selfe , yet not she : Charity is a louely vertue , little innocents hang at her brests , Angels kisse her cheekes ; o o Cant. 4. 3. Her lips are like a threed of scarlet , and her speech is comely , her Temples are like a Pomegranate within her lookes ; all the ends of the earth call her blessed : yet not shee . Lastly Faith appeares , beautified with the robe of her Sauiours righteousnesse , adorned with the iewels of his graces , and shining in that fairenesse which hee gaue her : Iam Regina venit , now comes the Queene of Graces : This is she .

Now as Faith excells all other graces , so there is a speciall degree of faith that excells all other degrees . For euery faith , is not a sauing faith . The King of Syria commanded his Captaines , ʸ Fight neither with small nor great , saue p 1. King . 22. 31 onely with the King of Israel . How should they know him ? By his Princely attire , and royall deportment . Perhaps they met with many glorious personages , slew heere and there one ; none of them was the King of Israel . Setting vpon Iehoshaphat , they said , Surely this is the King of Israel ; no , it was not . One drew a bow at a venture , smote a man in his Charet , and that was the King of Israel . The faith that belieues Gods Word to be true , is a good faith , but not Illa fides , that sauing Faith . The faith that beleeues Christ to be the worlds Sauiour , is a true faith , but not that faith . The faith that belieues many men shall be saued , is vera fides , non illa fides , a true faith , but not that faith . The faith that beleeues a mans owne soule redeemed , iustified , saued by the merits of Iesus Christ ; not without works answerable to this beliefe : this is that faith . That was the King of Israel , and this is the Queene of Isra●… : all the other be but her attendants .

There is Fides Sentiends , Assentiendi , and Appropriandi : a man may haue the first , and not the second : he may haue the first and second , and yet not the third : but if he haue the third degree , he hath all the former . Some know the truth , but doe not consent to it : some know it , and assent to it , yet beleeue not their owne part : they that belieue their own mercy , haue all the rest . As meat digested turnes to iuyce in the stomake , to bloud in the liuer , to spirits in the heart : so faith is in the braine knowledge , in the reason assent , in the heart application . As the child in the wombe hath first a vegetatiue life , then a sensitiue , last a rationall . So faith , as meere knowledge , hath but a vegetation : as allowance , but sense : onely the applying and apportioning the merites of Christ to the owne soule by it , this is the rationall , the very life of it .

But thus we may better exemplifie this Similitude . The vegetatiue soule is the soule of plants , and it is a true soule in the kind , though it haue neither sense nor reason . The sensitiue soule is the soule of beasts , a true soule ; includes vegetation , but is voide of reason . The rationall soule is the soule of man , a distinct soule by it selfe , comprehends both vegetation and sense , hauing added to them the perfection of reason . So there are three kindes or degrees of Faith . 1. To belieue there is a God ; this is the faith of Pagans , and it is a true faith , though it neither belieue the Word of God , nor mercy from God . 2. To belieue that what God sayes is true : this is the faith of deuils and reprobates , and a true faith ; including the faith of Pagans , and going beyond it ; yet it apprehends no mercy . 3. To belieue on God , to rely vpon his mercy in Christ , and to affie their owne reconciliation ; this is the faith of the Elect ; comprehends both the former , yet is a distinct faith by it selfe .

This faith onely saues ; and it hath two properties . 1. It is a repenting faith : for Repentance is Faiths Vsher , & deawes all her way with teares . Repentance reades the Law and weepes . Faith reads the Gospell and comforts . Both haue seueral bookes in their hands ; Poenitentia intuetur Mosem , Fides Christum . Repentance lookes on the rigorous brow of Moses , Faith beholds the sweet countenance of Christ Iesus . 2. It is a working faith : if it worke not , it is dead : and a dead faith no more saues , then a painted fire warmes . Faith is a great q q Psal. 45. 14. Queene , her cloathing is of wrought gold : the virgins her companions that follow her , are good deeds : Omnis fidelis tantum credit , quantum Greg. sperat & amat : & quantum credit , sperat , & amat ; tantum operatur . A Christian so farre beleeues , as he hopes and loues : and so farre as he belieues , hopes and loues , he workes . Now as Moses is said to r r Hebr. 11. 27. see him that is invisible , because he saw his back-parts : and as when we see the members of the body mouing to their seuerall functions , we know there is a soule within , albeit vnseene : so faith cannot be so invisible , but the fruites of a good life will declare it .

Thus by degrees you see what is the right sauing faith . As a Lapidary that shewes the buyer an orient pearle ; and hauing a little fed his eye with that , outpleaseth him with a Saphyre ; yet out-values that with some Ruby or Chrysolite : wherwith rauished , he doth lastly amaze him with a sparkling Diamond transcending all . Or as Drapers shew diuers cloathes of excellent colours , yet at last for a Master-piece exceed all wi●…h a piece of Scarlet . So there are diuers vertues like Iewels , but the most precious Iewell of all is Faith : And there are diuers degrees of faith , as diuers coloured cloathes ; but the sauing faith is arrayed in the Scarlet robe , hath dipped and died her selfe in the bloud of her Sauiour Iesus : yet is she white , pure white as the snow of Lebanon : so are all that be washed in that red fountaine . s s Reu. 7. 14. They haue washed their robes , and made them white in the bloud of the Lambe .

Thy Faith .

This is the property of that faith that healed him ; his owne faith . But how could Christ call it His faith , when as faith is Gods gift ? It is indeed Datum , so well as mandatum . Commanded , t t 1. Iohn 3. 23. This is his Commandement , that we should beleeue on the name of his Sonne Iesus Christ . So also giuen , u u Phil. 1. 29. To you it is giuen in the behalfe of Christ to beleeue on him . And x x Iohn 6. 29. This is the worke ( so well as the will ) of God , that ye belieue on him whom he hath sent . But this is not giuen without meanes , as the woman of Tekoah said to Dauid ; y y 2. Sam. 14. 14. GOD doth deuise meanes . What 's that ? a a Rom. 10. 17. Faith comes by hearing . Now when God hath giuen a man Faith , he calls it his ; Thy faith ; for what is freer then gift ? So the Prophet calls it their own mercy ; b b Ion. 2. 8. They that wait on lying vanities , for sake their owne mercy . As the water in the Cesterne is said to be the Cesternes , though it haue it from the fountaine .

But yet how doth Christ call it his faith ? had he a faith by himselfe ? c c Eph. 4. 5. There is one faith : therefore not more his , then others . In regard of the Obiect vpon whom our faith reflects , there is but one faith : in regard of the subiect wherein faith resides , euery one must haue his owne faith . There is no saluation by a common faith : but as all true beleeuers haue one and the same faith , so euery true beleeuer hath a singular and indiuiduall faith of his owne . Thy faith : thine for two reasons ; to distinguish his Person from common men . Faith from common Faiths .

1. To distinguish his person from others : the Nine had not this Faith . They beleeued not , but thou beleeuest . Thy faith ; this declares him to be out of the common road . d d Exod. 23. 2. Thoushalt not follow a multitude to doe euill : that B●…llua multorum capitum must not lead thee . Some were deuoted to Christ , but e e Mark . 2. 4. they could not come nigh him for the prease . It was the multitude that f f Luk. 18. 39. rebuked the blind mans prayers . As a riuer leades a man through sweet medowes , greene woods , fertile pastures , fruit-loden fields ; by glorious buildings , strong Forts , famous Cities ; yet at last brings him to the salt Sea : So the streame of this world carries along through rich commodities , voluptuous delights , stately dignities , all possible content to flesh and bloud : but after all this brings a man to death , after death to iudgement , after iudgement to hell .

Heare one of the Romists authenticall pleas for their Church falls to the ground , vniuersality . They pleade Antiquity ; so a homicide may deriue his murder from Cain . They plead vnity : so Pharises , Sadduces , Herodians combined against Christ . They plead vniuersality : yet of the ten Lepers but one was thankfull . The way to hell hath the greatest store of passengers : Company is good , but it is better to goe the right way alone , then the broad with multitudes . It is thought probably , that at this day Mahometisme hath more vnder it then Christianity ; though wee put Protestant , and Papist , and Puritan , and Separatist , and Arminian ; and all in the scale to boote : and that meere Paganisme is larger then both . Where many ioyne in the Truth , there is the Church : not for the many's sake , but for the Truths sake . Saint g g In Psal. 3 9. Augustine teacheth vs to take Religion , not by tale , but by waight . Numbers make not a thing good , but the waight of truth . Some are so manerly , that they will not goe one steppe before a great man ; no not to heauen . Many say with Hushai , h h 2. Sam. 16. 18 Whom the people , and all the men of Israel chuse , his will I be . But they leaue out one principall thing , which Hushai there put in as the prime ingredient ; Whom the Lord chuseth : they leaue out the Lord . But Ioshua was of another minde : i i Iosh. 24. 15. Chuse youwhat gods soeuer you will serue ; I and my house will serue the Lord . The Inferiour Orbes haue a motion of their owne , contrary to the greater : good men are moued by Gods Spirit , not by the Planetary motions of popular greatnesse . Let vs prize righteousnes highly , because it is seldom found . The pebles of the world are common , but the pearles of graces rare . The vulgar streame will bring no vessell to the land of peace .

2. To distinguish his faith from the common faith . Thine ; another kinde then the Pharises faith . To belieue the Word , but traditions withal , vera fides , non pura fides ; is a true , but not a pure faith . To beleeue the Maior of the Gospell , not the Minor , Vera , non sana fides ; is a true , not a sound faith . To belieue a mans own saluation , how debauchedly soeuer he liues , nec vera , pura , sana , nec omnino fides ; is neyther a true , pure , sound faith , nor indeed a faith at all : but a dangerous presumption . To belieue thy owne reconciliation by the merits of Christ , and to strengthen this by a desire of pleasing God ; is a true , found , sauing faith : and this is Fides tua , Thy Faith .

Whosoeuer will goe to heauen , must haue a faith of his owne . In Gedeons Campe euery souldier had his own pitcher : among Salomons men of valour , euery one wore his owne sword : and these were they that got the victories . The fiue wise Virgins had euery one oyle in her owne lampe : and onely these enter in with the Bridegroome . Anothers eating of dainty meate makes thee neuer the fatter . Indeed many haue sped the better for other mens faith : so the Centurions seruant was healed for his masters sake . k k Mat. 8. 13. As thou hast beleeued , so be it done vnto thee . But for the saluation of the reprobates ; l l Ier. 15. 1. Though Moses and Samuel stood before me , saith the Lord , yet my minde could not be toward , such people . m m Ezek. 14. 14. Though Noah , Daniel , and Iob interceded , yet they should deliuer but their owne soules by their righteousnesse . Pious mens faith may often saue others from temporall calamities : but it must be their own faith that saues them from eternall vengeance . Lut●… was wont to say , There is great Diuinity in Pronounes . Thy faith . One bird shall as soone flie with another birds feathers , as thy soule mount to heauen by the wings of anothers faith . It is true faith , and thy faith : true with other mens faith , but inherent in thy owne person that saues thee . True , not an empty faith ; Nuda fides , nulla fides . n n De fide & oper. c. 23. Inseparabilis est bona vita â fide , imò verò ea ipsa est bona vita , saith Augustine . A good life is inseparable from a good faith ; yea a good faith is a good life . So Irenaeus ; To belieue , is to doe Gods will . Thine , therefore we say Credo , not Credimus ; I belieue , not we belieue . Euery man must professe , and be accountant for his owne faith . Thus much of the Meanes ; now to

The Effect .

Hath made thee whole , or saued thee : It may be read eyther way ; It hath saued thee , or It hath salued thee . First , of them both ioyntly , then seuerally .

Faith is the meanes to bring health to body , comfort to soule , saluation to both . I call it but the meanes ; for some haue giuen it more . Because the Apostle saith , that Abraham obtained the promise o o Rom. 4. 13. Through the righteousnesse of faith : therefore say they , Fides ipsa Iustitia ; Faith is righteousnesse it selfe . But let S. Paul answere them , and expound himselfe : I desire to p p Phil. 3. 9. be found in Christ , not hauing mine owne righteousnesse , which is of the law , but that which is through the faith of Christ , ( whose is that ? ) the righteousnesse which is ( not of vs , but ) of GOD by Faith . Thus faith is said to saue vs , not of it selfe : the hand feeds the mouth , yet no man thinkes that the mouth eates the hand , onely as the hand conueyes meat to the body , so faith saluation to the soule . Wee say the Ring stancheth bloud , when indeed it is not the Ring , but the stone in it . There are many that make faith an almighty Idoll ; it shal saue : but thus they make themselues idle , and trust all vpon nothing . That faith is a meritorious cause of iustification ; this a doctrine that may come in time to trample Christs bloud vnder feet .

Now these speeches rightly vnderstood ; Faith adopteth , faith iustifieth , faith saueth ; are not derogatory to the glory of God , nor contradictory to these speeches , Christ adopteth , Christ iustifieth , Christ saueth . One thing may bee spoken of diuers particulars in a different sense . God the Father adopteth , the Sonne adopteth , the holy Spirit adopteth , Faith adopteth : all these are true , and without contrariety . They be not as the young men that came out of the two armies before Ioab and Abner : q q 2. Sam. 2. 16. euery one thrust his sword into his fellowes side , and fell down together . But like Dauids r r Psal. 133. 1. Brethren , dwelling together in peace . God the Father adopteth as the Fountaine of adoption ; God the Sonne as the Conduit ; God the holy Ghost as the Cesterne ; Faith as the Cocke whereby it runnes into our hearts .

Faith brings iustification , not by any speciall excellency it hath in it selfe , but onely by that place and office which God hath assigned it : it is the condition on our parts . So the Apostle instructed the Iailour , s s Acts 16. 31. Belieue ●…n the Lord Iesus Christ , and thou shalt be saued , and thy house . Gods ordinance giues that thing the blessing , which it hath not in the owne nature . If Naaman had gone of his owne head , and washed himselfe seuen times in Iordan , he had not been healed : it was Gods command that gaue those waters such purging vertue . If the Israelites stung with these fiery serpents in the Desart , had of their owne deuising set vp a brazen Serpent , they had not beene cured : it was neyther the materiall brasse , nor the serpentine forme , but the direction of God which effected it . It was not the Statue , but the Statute , that gaue the vertue . So Faith for it owne merit brings none to heauen , but for the promise which the God of Grace and Truth had made to it .

In common speech wee say of such a man ; His Lease maintaines him : is there any absurdity in these words ? No man conceiues it to bee a parchment lined with a few words , accompanied with a waxen Labell , that thus maintaines him : but that House or Land , or rents so conueyed to him . So Faith saueth : I ascribe not this to the Instrument , but to Iesus Christ whom it apprehends , and that inheritance by this meanes conueyed .

But now wouldest thou know thy selfe thus interessed ? looke to thy faith , this is thy proofe . If a rich man die , and bequeath all his riches and possessions to the next of bloud ; many may challenge it , but he that hath the best proofe carries it . To Christs Legacy thou layest claime , looke to thy proofe : it is not , t t Mat. 7. 22. Lord , Lord , I haue prophecied in thy Name : nor , u u Luk. 13. 26. We haue feasted in thy presence , and thou hast taught in our streets : but x x Mark . 9. 24. I beleeue , Lord , helpe my vnbeleefe ; and then thou shalt heare , Bee it vnto thee according to thy faith . And this a little faith doth , if it bee true . There is a faith like a graine of mustard seede ; small , but true : little , but bite it , and there is heate in it : faith warmes where euer it goes . In a word , this is not the faith of explication , but of Application , that is dignified with the honor of this conueyance .

Hath made thee whole . Faith brings health to the body . There was a a a Math. 9. 20. woman vexed with an vncomfortable disease twelue yeres , b b Mark . 5. 26. shee suffered many things of Physicians ; some torturing her with one medicine , some with another , none did her good , but much hurt , c c Luke 8. 43. Shee had spent all her liuing vpon them , and heerein , saith Erasmus , was bis misera : her sicknesse brought her to weakenesse , weakenesse to Physike , Physike to beggery , beggery to contempt . Thus was shee anguished in body , vexed in mind , beggerd in estate , despised in place , yet faith healed her . Her wealth was gone , Physicians giuen her ouer , her faith did not forsake her , d d Math. 9. 22. Daughter , be of good comfort , thy faith hath made thee whole . There was a woman bowed downe with a spirit of infirmity e e Luke 13. 11. eighteene yeeres ; yet loosed : there was a man bedrid f f Iohn 5. 5. eight and thi●…ty yeeres , a long and miserable time , when besides his corporall distresse , he might perhaps conceiue from that , Eccl. 38. 15. He that sinneth before his Maker , let him fall into the hand of the Physician ; that God had cast him away , yet Christ restored him .

Perhaps this Leprosie was not so old , yet as hard to cure ; yet faith is able to doe it ; Thy faith hath made thee whole . But it was not properly his faith , but Christs vertue that cured him : why then doth not Christ say , Mea virtus , and not Tua ●…ides : My vertue , not thy faith hath made thee whole ? True it is , his vertue onely cures , but this is apprehended by mans faith . When that diseased woman had touched him , g g Mark . 5. 30. Iesus knew in himselfe that vertue had gone out of him , and hee turned him about in the prease , and said , Who touched my clothes ? Yet speaking to the woman , he mentioneth not his vertue , but her faith ; h h Mark . 5. 34. Daughter , thy faith hath made thee whole . Faith in respect of the Obiect , is called in Scripture , i i Gala. 3. 22. The faith of Iesus Christ : in respect of the subiect wherein it is inherent , it is my faith , and thy faith . Thy faith hath made thee whole .

Hath saued thee : made whole , not thy body only , that 's but part , the worst part : but thy soule also , Totum te , thy whole selfe : saued thee . The other nine had whole bodies , this tenth was made whole in soule too ; saued . The richest Iewell Christ left to his Church , is Saluation . k k Rom. 10. 1. My he●…rts desire and prayer to God for Israel is , that they might be saued . Not their opulencie , not their dignitie , not their prosperitie , was Saint Pauls wish ; but their Saluation . If the deuils would confesse to vs the truth , they would s●…y , The best thing of all is to be saued . That rich man would faine send this newes out of hell ; l l Luke 16. 18. Let Lazarus testisi●… to my brethren , lest they also come into this place of torment . The te●…timony of saluation was blessed newes , from the mouth of him that giues Saluation , Iesus Christ . The vessell of mans soule is continually in a Tempest , vntill Christ enter the Shippe , and then followes the calme of peace .

It is remarkeable , that God giues the best gifts at last . Christ gaue this Leper m m Ver. 14. health : bonum , this was good : For Vita non est viuere , sed valere : It is more comfortable to die quickly , then to liue sickly . He gaue him a good name , n n Ver. 18. that he returned to giue glory to God ; melius ; this was better . But now lastly he giues him saluation , o o Ver. 19. Thy faith hath saued thee ; Optimum this is best of all . Vltima optima .

Hath God giuen thee wealth , blesse him for it : hath hee giuen to thee health , blesse him for it : hath hee giuen thee good reputation , blesse him for it : hath he giuen thee children , friends , peaceable dayes ; blesse him for all these . But hath hee giuen thee Faith ? especially blesse him for this : hee hath giuen thee with it , what we beseech his mercy to giue vs all , Saluation in Iesus Christ .

I conclude , there is a faith powerfull to iustifie the soule by the righteousnesse of Iesus Christ : but it neuer dwelt in a bosome that lodgeth with it lust and dissolutenesse . p p Gala ▪ 2. ●…7 . If while we seeke to be iustified by Christ , we our selues are found sinners , is therefore Christ the Minister of sinne ? God forbid . Which verse may not vnfitly bee distinguished into foure particulars . Quòd sit , Si sit , An sit , Absit . There is a Concession , a Supposition , a Question , a Detestation . 1. The Concession , Quòd sit ; that is so : he takes it granted that all true Christians seeke their onely Iustification by Christ . 2. The Supposition Si sit ; if it bee so , that in the meane time wee are found sinners . 3. The Question or discussion , An sit ; is it so ? is Christ therefore the Minister of sinne ? 4. The Detestation , Absit , God forbid .

Where let vs behold what the Gospell acquireth for vs , and requireth of vs . It brings vs liberty : the Law gendereth to bondage : and that , saith Aquinas , Quantum ad Affectum , and Quantum ad Effectum . 1. The Law begets an affection of feare , the Gospell of Loue. q q Rom. 8. 15. Ye haue not receiued the spirit of bondage againe to feare , but the spirit of adoption , whereby we cry , Abba Father . Breuissima & apertissima du●…rum ▪ Testament●…rum differentia , Ti●…or & Aug. Amor. There is a short and easie difference betwixt the olde Testament and the new ; Feare , and Loue . 2. The Law brought forth onely seruants , the Gospell sonnes . r r Gal. 4. 26. Ierusalem aboue is free , which is the mother of vs all . Libera , quòd liberata , free because shee is freed . For s s Iohn 8. 36. if the Sonne make you free , you shall be free indeed .

This it brings to vs , it also challengeth something of vs ; t t Gal. 5. 13. that wee vse not our liberty for an occasion to the flesh , but by loue serue one another . All things are free to vs by faith , yet all things seruiceable by charity . Vt simul stet seruitus libertatis , & libertas seruitutis : that the seruice of Luther . liberty , and liberty of seruice , might stand together . A Christian for his Faith is Lord of all , for his loue seruant to all . That therefore we might not abuse our freedome , nor turne the grace of God into wantonnesse ; the Apostle , after the reines giuen , puls vs in with the Curbe : though iustified by Christ , take heed that wee bee not found sinners : a checke to ouer-iocund loosenesse , a correctiue not so much libertatis , as liberatorum ; of our freedome , as of our selues being freed . In vaine wee pleade that Christ hath made vs Saints , if our owne euill liues proue vs sinners . Indeed , as God couenants by the Gospell to remit our sinnes , so wee must condition by the law to amend our liues . For that faith to which the promise of Iustification and eternall life is made , is a faith that can neuer be separated from charity . Wheresoeuer it is , there is loue ioyned with it , bringing forth the u u Phil. 1. 11. fruits of righteousnesse , which are by Iesus Christ vnto the glory and praise of God . This is that faith to which x x 2. Cor. 1. 20. all the promises of God are yea and Amen in Christ to the glory of God by vs .

The Lord that hath made them Yea and Amen in his neuer-failing mercies , make them also Yea and Amen in our euer-beleeuing hearts , through our blessed Sauiour Iesus Christ .

Amen .

THE SAINTS MEETING , OR Progresse to Glory . Ephes. 4. 13. Till we all meete in the vnitie of the faith , and of the knowledge of the Sonne of God , vnto a perfect man , vnto the measure of the stature of the fulnesse of Christ .

THe first word of the Text , is a gate to let in our considerations , to contemplate this goodly citie which indeed is like Ierusalem , a citie of 〈…〉 Psal. 122. 4● of the Lord , vnto the 〈…〉 : to giue thankes vnto the name of the Lord . And when we are in , let vs number and ponder the towers & powers of it : for euery pinne and pinnacle shall afford vs comfort . But we must first passe by this Portall ; Vntill : and this very entrance will giue vs two obseruations .

1. Teacheth vs , that God hath ordained the Ministery of the Gospell to last to the end of the world . Christ hath giuen Apostles , Prophets , Euangelistes , Teachers : To perfect the Saints , and to edifie his bodie : to continue Till we all meete in the vnitie of faith &c. So was his promise after his Charge . Math. 28. His charge , Goe teach all nations : his promise ; Loe I am with you alway , vnto the end Mat. last chap. last verse . of the world . God will send Shepheardes , till euerie lost sheepe be brought to the folds of peace . The Ministers voyce shall sound , till it bee ouertaken by the Archangels Trumpe . The ministration of the Law had an end ; but there is none to the ministration of the Gospell , before the end of the world . Hereof may be giuen a double excellency to the Gospell : and prelation aboue the Law . It is more Gratious . Glorious .

1. The Gospell is more gratious . a a 2. Cor. 3. 6. God hath made vs able Ministers of the New Testament , not of the letter , but of the Spirit : for the letter killeth , but the spirit giueth life . The proper office of the Law was to threaten , terrifie , condemne . Lex non damnans est ficta & pictalex , sayth Luther . That law that doth not condemne , is a fained and a painted law . But the power of the Gospell is to conuert , and saue . b b Esa. 61. 1. The Lord hath annointed me , ( sayth the Prophet in the person of Christ ) to preach good tydings vnto the meeke , to bind vp the broken-hearted , to proclaime libertie to the capti●…es , and the acceptable yeare of the Lord , to comfort all that mourne . The law was called the Ministration of death ; but the Gospell , like Iohn Baptist points vs to Christ a Sauiour ; c c Ioh. 1. 29. Behold the Lamb●… of God , t●…king away the sinne of the world . The law menaced death ; but the Gospell assures vs ; d d Rom. 8. 1. There is no damnation to them which are in Christ . When the law , like a sterne Seriant , arresteth thee ; Pay that thou owest ; the Gospell produceth an acquit●…ance , ●…ealed in the bloud of Iesus ; and sayes to thy faith , All is payed . Quod lex operum minando imper●…t , lex fidei credendo impetr●…t . What the law of Aug. workes commanded threatning , the new law of fayth obtaineth by beleeuing .

2. The Gospell is also more glorious : and that both in regard of the Countenance , and Continuance . For beautie more glorious : because it is more honourable to be the messenger of mercie and life , then to be the minister of terrour and death . A deathsman is accounted base , but their feete are beautifull that bring tydings of peace and pardon . e e 2. Cor. 3. 9. If the ministration of condemnation be glorie , much more doth the ministration of righteousnes exceede in glorie . For Continuance ; Moses glory is done away ; but the glory of Moses his Lord remaines for euer . f f Ioh. 1. 17. The law was giuen by Moses , but grace and truth came by Christ Iesus . The type is vanished , banished ; but the substance abideth euer . g g 1. Cor. 13. 10 When that which is perfect comes , that which is in part is done away . There was a second Testament to succeed the first ; but after the second shall succeed none . So that if any man shall wilfully and finally euacuate to himselfe the vertue of this new Couenant , h h Heb. 10. 26. there remaineth no more sacrifice for his sinnes . Therfore the Apostle concludes ; i i 2. Cor. 3. 11. If that which is done away , was glorious ; much more that which remaineth is glorious . The bloud of Christ doth mystically run fresh to the end of the world ; therefore the Gospell must be preached , that this bloud may be applied . The Gospell is that Star that must bring vs to Christ : therfore shall shine till our soules come to him in glory . The very subiect of the Gospell is euerlasting life : therfore it shall not leaue vs , till it hath brought vs thither .

2 This Vntill giues matter of exhortation ; instructing vs to waite with patience for this blessed tyme ; to be content to stay for Gods Vntill . It is a sweet mixture of ioy in trouble , the certaine hope of future ●…ase . Thou art captiued , thou shalt be freed : thou art persecuted , shalt triumph : thou art fought against , shalt raigne : thou art derided , but thou shalt shine in glory . Onely quietly expect this Vntill . k k Heb. 10. 37. Yet a little while , and he that shall come will come , and will not tarry . But Vntill this recompense of reward comes , ye haue neede of patience . Labour not a violent extrication of thy selfe ; abide and waite Till we all meete in the vnitie of fayth , &c.

We are got through the gate , let vs now enter the Citie : werein we shall find fi●…e principall Passages or Streets What ; a●…ting ●…ting . Who ; We , yea we All ; all the Saints . Wherin ; In Vnitie ; that vnitie ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Whereof ; Of the Faith & knowledge of Gods Sonne . Whereunto ; To a perfect man , Vnto the measure of the stature of the fulnesse of Christ .

What ; Mee●…e .

The meeting of friends is e●…er comfortable . l l Act. 28. 15. When the brethr●…n heard of vs , they came to meete vs as farre as Appi●… forum : whom when Paul saw , he thanked God and to●…ke courage . They haue sullen and tetricall spirits , whom the sight of good friends cannot cheare . Fraternum verè 〈◊〉〈◊〉 . m m Psal. 133. 1. Ec●… qu●…m bonum , &c. Behold how good and how pleasant it is for brethren to dwell together in vnitie ▪ Some things are good but not pleasant ; as afflictions ; they are not sweet yet pro●…table n n Psal. 119. 71. It was good for me that I haue be●…e afflicted ▪ that I might learne th●… statutes . Other things are pleasant but not good : The wicked take delight in sinne , which s●…ayeth the soule . But this is both Bonum , and Iu●…undum ; good and pleasant also .

There is a threefold meeting of the godly .

1 In this life , with their soules in their bodies . 2 After death , of their soules without bodies . 3 At the last day , of both together in glory .

1. In this life ; and here the communis terminus of their meeting is Gods house . Where alwayes Christ himselfe is one of the number . o o Math. 18. 20. Wheresoeuer two or three of you be gathered together in my name ▪ I will be in the midst of you . But to haue his blessed societie , we must not only bring our bodyes , but our minds with them . Quomodo erit Christus in medio nostrum , ●…i nobiscum non erimus ? How should Christ be with vs if we be not with our selues ? Plus valet consonantia voluntatum qu●…m vocum . The harmonie Bern. of our voyces is not so pleasing to God , as of our hearts . This is the happiest meeting in this world . The denyall of this comfort made the soule of Dauid sicke , p p Psal. 42. 2. 10 cast downe & disquieted within him . And his reuiuall was , that he might q q Psal. 43. 4. goe vnto the altar of God , vnto God his exceeding ioy . Indeede the vngodly thinke not thus : they are more delighted with the tabernacles of Meshek and the tauernes of K●…der . In the 2. of Luke , when Ioseph Luk. 2. 44. & Mary had lost Iesus , comming from Ierusalem ; they sought him among their kinsfolke and acquaintance . But they found him not till they came to Ierusalem ; & there he was in the Temple . The children of God , when they seeke Christ , find him not in the world , among their kinred & friends in the flesh ; but in Domo Dei , in the house of God . It is dangerous to be absent from these holy meetings , least we misse of our Sauiours companie . God did not promise to meete thee here ; thou vsurer at the Banke , thou drunkard at the alehouse , thou sluggard on thy vnseasonable couch ; but at the Church . Christ comes to appeare to vs , and we are gone ; some about our farmes of couetousnes , others about carnall pleasures . In vaine we seeke God if not in his right Vbi , where he hath promised to be found . Fugienti bonum consortium , obuenit corruptum & corrumpens sodalitium . He that eschewes Christian meetings , shall be met withall , either by the Deuill when he is lazy , or by the Deuils friends when he is busie .

2. When death shall manumit and set free our soules from the prison of the body , there shal be a second meeting . Many haue come from east & from west , farre remote in place , and haue met with Abraham and Isaac , and the holy Patriarches , which liued long before them in this world , in the kingdome of heauen . So already in a a Heb. 12. 23. Mount Sion are the Spirits of iust men made perfect . The purer part is then glorified , and meets with the triumphant Church in blisse . This meeting exceeds the former in comfort . 1. In respect that our miseries are past , our conflict is ended , & teares are wiped from our eyes . The very release from calamitie is not a litle felicitie . So Austin meditates of this place negatiuely . b b De symb. lib. 3. Non est ibi mors , non luctus : &c. There is no death nor dearth , no pining nor repining , no sorrow nor sadnes , neither teares nor feares , defect nor lothing . No glory is had on earth without grudging & emulation ; in this place there is no enuie . c c Idem de vita aeterna . Non erit aliqua inuidia disparis claritatis , quum regnabit in omnibus vnitas charitatis . None s●…all malice anothers glorious clearnesse , when in all shall be one gratious dearenesse . God shall then giue rest to our desires . In our first meeting we haue Desiderium quietis : in this second Quietem desiderij . Here we haue a desire of rest , there we shall haue rest of desire . 2. In regard , that we shall see God ; behold him whose glory filleth all in all . This is great happinesse : for d d Psal. 16. 11. in his presence is the fullnesse of ioy , & at his right hand are pleasures for euer . We shall not only e e Heb. 12. 24. meete with the spirits of iust men made perfect , but also with him that made them iust and perfect ; Iesus the mediatour of the new couenant : euen God himselfe .

3 Our last meeting , which is called the Generall assembly and Church of the first borne written in heauen is the great meeting , at the end of the world . When our re-vnited bodies & soules shall possesse perfect glory , and raigne with our Sauiour for euer . When as no mountayne or rocke shall shelter the wicked from doome & terrour ; so no corruption detayne one bone or dust of vs from glory . f f 1. Thes. 4. 17 We shal be caught vp together in the cloudes , to meet the Lord in the ayre , and so shall we be euer with the Lord .

Who ; We.

There is a time when the elect shall meete in one vniuersalitie . Though now weare scattered all ouer the broad face of the earth ; dispersed and distressed ; yet we shall meet . There is now a Communion of Saints 1. As of all the members with the Head ; all haue interest in Christ . For he is not a garden flower , priuate to few ; but the g g Cant. 2. 1. Rose of Sharon , and the Lillie of the valleys ; common to the reach of all faythfull hands . So Iude calls this our h h Iud. ver. 3. common saluation . 2. So of one member with another : euen of the Church triumphant with this militant . They sing Hosanna's for vs , & we Halleluia's for them : they pray to God for vs , we prayse God for them . For the excellent graces they had on earth , and for their present glory in heauen . We meete now in our affections , to solace one another , and serue our God : there is a mutuall sympathie betweene the parts . i i 1. Cor. 12. If one member suffer , all suffer with it . But this meeting shal be voyd of passion , and therfore needlesse of compassion ; though loue shall remaine for euer .

This Instruction is full of comfort . We part here with our parents , children , kinred , friends : death breakes off our societie ; yet there shall be a day of meeting . k k 1. Thes. 4. 18 Comfort one another with these wordes . Hast thou lost a wife , brother , child ; you shall one day meete : though not with a carnall distinction of sexe , or corrupt relation which earth afforded . No man carries earth to heauen with him : the same body but transfigured , purified , glorified . There shall be loue hereafter , not the offals of it . A wife shall be knowne , not as a wife ; there is no marriage , but the Lambes . Thou shalt reioyce in thy glorified brother , not as thy brother according to the flesh , but as glorified . It is enough , that this meeting shall affoord more ioy , then we haue knowledge to expresse .

This giues thee consolation dying ; with griefe thou leauest those , thou dearely louest . Yet first thou art going to one , whose loue is greater then Ionathans ; that gaue his life to redeeme thee . And well pondering the matter , thou art content to forsake all , to desire a dissolution , that thou mayest be with Christ . Yet this is not all ; thou shalt againe meet those , whom thou now departest from ; and that with greater ioy , then thou hast left in present sorow .

This comforts vs all : if it be a pleasure for friends to meet on earth , where Satan is still scattering his troubles of dissention ; what is it to meete in heauen , where our peace is free from distraction , from destruction ! where if there be any memorie of past things , meminisse iunabit ; it shall rather delight vs , to thinke of the miseries gone , and without feare of returning . It is some delight to the merchant , to sitte by a quiet fire , and discourse the escaped perills of wrackes and stormes . Remoue then your eyes from this earth ; whether you be rich , for whom it is more hard ; or poore , for whom it is easier : and know , it is better liuing in heauen together , then on earth together . So then run your race , that in the end you may meet with this blessed societie ; the Congregation of Saints in glory .

We , yea All we .

In this world we must neuer looke to see an vniuersall Church ; but at that generall day we shall All meete . In heauen there are none but good : in hell none but bad , on earth both good and bad , mingled together . I confesse , that the Church militant is the Suburbes of heauen , yea called the Kingdome of heauen ; because the King of heauen gouernes it by his celestiall lawes ; but still it is but heauen vpon earth . In Gods floore there is chaffe mixed with the wheat : in his field cockle with corne : in his net rubbish with fish : in his house vessells of wrath with those of honour . The Church is like the moone , somtimes increasing , somtimes decreasing : but when it is at the full , not without some spottes . Now this mixture of the vngodly is suffred for two causes ; either that themselues may be conuerted , or that others by them may be excercised . Omnis malus aut ideo Aug. viuit vt corrigatur : aut ideo vt per illum bonus excerceatur .

1. For their owne emendation , that they may be conuerted to embrace that good , which they haue hated . So Saul a persecutor becomes Paul a professor . Mary Magdalen , turpissima meretrix fit sanctissima mulier ; a putrified sinner , a purified Saint . Zacheus , that had made many rich men poore , will now make many poore men rich ; when he had payed euery man his owne ; ( and that now he iudged their owne , which he had fraudulently got from them ) l l Luk. 19. 8. Behold halfe my goods I giue to the poore . The theefe after a long lewd life , hath a short happy death ; and goes from the Crosse to Paradise . If these had bene rooted vp at the first , Gods Garner had wanted much good wheat . He that is now cockle , may proue good corne .

2. For the excercise of the godly . For the reprobate doe not onely fill vp the measure of their sinnes ; that so not m m 2. Thes , 2. 11. beleeuing the truth , they might be damned for their vnrighteousnes ; making their condemnation both iust and great . But they serue also for instruments to exercise the faith and patience of the Saints . Babilon is a flaile to bruise the nations , at last it selfe shall be threshed . They are but the rubbish , where with the vessells of honour are scowred : the vessell made bright ; the scowring stuffe is throwne to the dunghill . They are Apothecaries to make vs bitter potions , for the recouerie of our spirituall health : but so that they cannot put in one dramme more then their allowance : and when they come to be payd for their bills , they find the sum totall their owne vengance . They are like shepheards dogges , that serue to hunt the lambes of Christ to the sheepfolds of peace , but their teeth are beaten out , that they cannot worry vs . Fr●…mit lupus , tremit agnus ; the wolfe rageth , and the Lambe quaketh , but n n Luk. 12. 32. feare not little flocke ; he is greater that is with you , then all they that are against you . Illorum malitia , est ve●…ra militia : their malice is your warfare ; but o o Rom. 8. 37. in all you shall conquer . They shall make you better , not worse . Hence let vs learne .

1. Not to flie from the Church , because there are some wicked men in it . Non propter malos boni sunt deserend●… , sed propter bonos mali sunt tolerandi . Forsake not the good Aug. because of the euill , but suffer the euill because of the good . when we can brooke no imperfection in the Church , know then p p Aduersus Anabaptist . art. 2 Diabolum nos tume●…acere superbia , that the Deuill doth blow vs vp with pride ; sayth Caluin . I hold the Church , saith Augustin ; full of both wheat and chaffe : I better whom I can , whom I cannot I suffer . Fugio paleam , ne hoc sine non aream , ne nihil sim. I auoid the chaffe , least I become chaffe : I keepe the floore , least I become nothing . q q Iam. 3. 2. We sinne all in many things : and many in all things : let vs flie from all sinnes , not from all sinners ; for r r 1. Cor. 5. 10. then we must goe out of the world ; out of our selues . But I beleeue the holy catholicke Church ; I beleeue it , though through the shadowe of infirmities I cannot see it . Intelligit fides , quae non vides . If it was perspicuous to sence , there was no place to faith , no vse or excercise of beleeuing . But here s s 2. Cor. 5. 7. we walke by faith , not by sight . All the glory of the Kings daughter is Intus , within . Psal. 45. shee is glorious within . wretched are they that forsake her , and when they speake of her , blesse themselues that they are fled Psal. 45. 14. out of Babel . Blind fooles , that will not know Ierusalem from Babel . Their fault is the more hainous for two causes . 1. They seemed our most zealous professors : and a lewd seruant is easilyer brook'd then an vndutifull sonne . 2. They know so much , that their owne conscience tells them ; Ignorance cannot excuse their separation . An ignorant iniurie is in more hope , both of amends and mercie . All their hote vrging , was our purging ; not from our vices , but our good order : which when they could not effect , they purged themselues out of our companie . And their very malice did vs good ; for I am sure , we haue beene euer since the cleaner .

They send vs word of many vnreformed , vncensured euills among vs , for which they separate . It cannot be denyed , it cannot be auoided , but that among so many millions of men there will be some lepers : but what ? must their vncleannes needs infect all ? t t Aug. Ep. 48. Certè nullius crimen inficit nescientem . Let me not participate of their sinne , not shunne the Church because they are in it . yea , I am commanded to come , though they be there . If a man will come vnworthy , the sinne is his : but if I come not because he comes , the sinne is mine . God sayes to the wicked guest , How cammest thou in hither ? not to the prepared , How came you in with such a guest ? His fault cannot dispense with my dutie : nor shall my dutie be charged with his fault . But our euills are innumerable ; I would to God they were lesse : yet I am sure the Gospell is faire , though our liues be fowle : Our profession is good , though many mens conuersation be full of euill . And yet the number of our euills is somewhat abated by their absence : we cannot complaine of all euills , whiles we want them . To the vncleane , they say ; all things are euill ; yet they are content to take some euill from vs . They will eate victualls , yea and eate them vp ; as if for anger , rather then hunger . They will purse vp our moneys ; take advantages of their forfeted bonds ; and plead a prouidence in it ; their owne prouidence they meane : and so , though not pray with vs , yet pray vpon vs . If all our things be euill , I perceaue they loue some of our euill . Let them goe : they from vs , not vs from our selues . But rather

2. Seeing there are wolues among the Lambes , let vs be wise to saue our selues , and patient to suffer others . The good are for thy comfort , the wicked for thy excercise : let thy life be good , to the consolation of the one , and conuiction of the other . u u Greg. Mor. 1 Non valdè laudabile est , bonum esse cum bonis , sed bonum esse cum malis . For as it is a wretched fault not to be good among the good : so it is a worthy prayse to be good among the euill . a a Math. 5. 16. Let your light so shine , that others may glorifie God for your good ; and be b b 1. Pet. 3. 16. ashamed of their owne euill . You are the light of the world ; if there be any dimnesse in your shining , the whole Countrey is full of snuffers . In the Temple were c c 1. King . 7. 50 golden snuffers ; we haue not many of those , to make vs burne brighter : but base stinking ones , that would rather put vs out .

3. Let vs abhorre wicked societies , knowing that they shall be conuented againe in hell . There must be some acquaintance with them , must be no familiarity . A meare commerce with them is not vtterly in it selfe vnlawfull , but dangerous . Factum licitum prohibetur , propter vicinitatem illiciti . Thou hadst better lose a good bargaine at a worldlings hand , then purchase some of his wickednesse . The second Chariot of Egypt taught Ioseph to sware by the life of Phara●…h . Let them see thy good life , heare thy gratious words : thy true detestation , and wise reprehension of their wickednesse . Gods seruants would haue all serue their master , that they might haue the more companie with them to heauen . But let thy d d Psal. 16. 3. delight be with the Saints on earth , and with those that excell in vertue . Let vs meete now in synceritie , that herafter we may meete in glory . e e Psal. 119. 63. I am a companion of all them that feare thee , and keepe thy precepts . Death may breake off for a while this gratious meeting , but our glorious second meeting shall triumph ouer death : it shall be Generall ; it shall be eternall .

Wherin ; In the vnitie .

A perfect vnitie is not to be expected in this life ; it is enough to enioy it in heauen . Indeed the Church is euer but one . There are threescore f f Cant. 6. 8. Queenes , and fourescore concubines , and virgins without number : My doue , my vndefiled is but one , shee is the onely one of her mother . Though a kingdome haue in it many shires , more Citties , and innumerable Townes ; yet is it selfe but one ; because one King gouernes it , by one law . So the Church though vniuersally dispersed , is one kingdome ; because it is ruled by one Christ , and professeth one faith g g Ephe. 4. 5. There is one bodie , one spirit , one Lord , one faith . So much Vnitie now .

But that vnitie which is on earth may be offended , in regard of the partes subiectuall to it . What familie hath not complained of distraction ? What fraternitie not of dissention ? What man hath euer beene at one with himselfe ? h h 1. Cor. 11. 19 There must be diuisions , sayth Paul : are and must be , by a kind of necessitie . But there is a twofolde necessitie . One absolute and simple : God must be iust ; a necessitie of infallibilitie . The other exhypothesi , or of consequence ; as this , there must be heresies . Satan will be an aduersarie , man will be proued ; a necessitie vpon presupposition of Satans malice , & mans wickednesse . But woe vnto them by whom offences come : we know not the hurt , we bring by our diuisions . i i Zach. 8. 19 Thus sayth the Lord of Hostes. Zach. 8. Loue the truth , and peace . Some loue peace well , but they care not for truth . These are secure worldlings : let them alone in their sinnes , and you would not wish quieter men . Pacem quaerunt , Pietatem fugiunt : they seeke peace , but they flie righteousnesse : as if they would disvnite those things which God hath ioyned together , righteousnesse and peace . Righteousnesse and peace shall kisse each other . Others loue truth well , but not peace . Let them fabricke a Church out of their own braines , or rather a discipline to manage it ; and they will keepe within verges of the maine truth . They cannot be content to haue good milke , but they must chuse their spoone to eate it with . They are wanton children , and worthy the rod of correction : let them be whipt , onely discipline may mend them .

I would our eyes could see , what hurt the breach of vnitie doth vs . Scilurus his arrowes taken singly out of the sheafe , are broken with the least finger : the whole vnseuered bundle feares no stresse . We haue made our selues weaker , by dispersing our forces . Euen the encouraged Atheist walkes to Church in the lane of our diuisions ; and is still no lesse an Atheist , then the deuill was a deuill when he k k Iob 1. 6. stood among the sonnes of God . It is the nature of our controuersies to fight peremptorily at both ends , whiles truth and pietie is left in the middle , and neglected . Whiles men haue contended about the body of Religion , some haue thought it quite dead : as no doubt Moses body was , when the l l Iude ver. 9. Archangell disputed with the Deuill about it . As one sayd of his Donatists ; Betwixt our m m Optat. cont. Parm. Licet , and your Non licet , many soules stagger : and excuse their irresolution by our want of peace . Indeed this is euentually one good effect of many controuerted poynts ; the way is cleansed for others , though not for themselues . Theeues falling out , true men come by their goods . Two flints beaten together , sparkles out fire : and by the wrastling of two poisons , the health is preserued . So are some vnited to the truth , by these diuisions of peace . But others are more vnsetled : they condemne all for the dissension of some : our comfort is , God doth not so . The diuisions of a few , and that about the huske of Religion , Ceremonie ; cannot redound to the condemnation of a whole Church . In Gods iudgement it shall not ; we must care little , if in theirs . Doe not we know , that Satan by his good will , would allowe vs neither Truth nor Peace ? but if we must haue one , will he not labour to detaine the other ? If he can keepe vs from Truth , he cares not much to allow vs peace . The wicked haue securitie , the deuill lets them alone . What fowler sets his ginnes for tame birds , that will come gently to his hand ? But if we embrace the truth , then haue at our peace . Shall the Prince of darknesse bee quiet , when his Captiues breake loose from him ? The good are soonest tempted . Inuidia fertur in magnos . It was the king of Syria his command to his 32. captaines ; n n 1. King . 22. 31. Fight neither with small nor great , saue only with the King of Israell . It is the Deuils charge to his souldiers ; fight against none , but the godly , that fight against mee . Dauid was safe among his sheepe , and Moses leading a priuate life . No man layes snares for his owne birds ; nor the Deuil for such as o o 2. Tim. 2. 26. are taken captiue by him at his will . But pax conscientiae is bellum Satanae : and this iust warre is better then an vniust peace .

Let all this giue condemnation to peace-haters , and commendation to peace-louers . There are some quite gone , not diuerse but aduerse to vs ; with these warre , and no peace : for they haue no peace with Christ . Sinewes cut in sunder can neuer be knitte , nor can there be Integralis vnitas in solutione continui . They will be gone , let them goe . I would we were as well ridde of all those , whose soules hate vnitie . The Christians of of the first age were nether Albinians , nor Nigrians : Tertull. the report of faction was scarce heard . Athanasius , on whose shoulder our mother the Church leaned , in her sharpest persecution to take her rest ; reioyced , that though the aduersary hate was violent , the loue of brethren was sound . Peter was commanded to put vp his sword , euen when Christ was at his elbow , to heale the greatest wound he could make : why doe we smite and hurt , that haue not such meanes of cure ? King Richard the holy warriour hauing taken a Bishop in coate-armour , in the field ; was requested by the Pope ( calling him his Sonne ) to release him . The King sent not him , but his coate to the Pope ; and asked him ; An haec esset Filij sui tunica ? whether this was his sonnes coate : alluding to the coate of Ioseph , which his brethren brought to their Father . The ashamed Pope answers ; Nec his Sonnes vndertakes , wit conscience prepares , scrup●… , and Peace suffers . And now 〈◊〉 ●…hey 〈◊〉 , 〈◊〉〈◊〉 vnum , but 〈◊〉 ; not to 〈◊〉 out 〈◊〉〈◊〉 ●…ake their malice on , but to dissolue and vndoe the vnited strength of all . ●…her the sce●…r must stoope to the miter , or no peace .

Betweene the rootes of Iudah and Leui , by Moses law , the separations and distances were 〈◊〉 ●…de , that neither need to crosse anothers walke , nor 〈◊〉 ●…clipse anothers dignitie . The rod of Mose●… was once 〈◊〉〈◊〉 serpent , to giue terrour : 〈◊〉〈◊〉 of 〈◊〉 was preserued ; not in campo 〈◊〉 , in a 〈◊〉 of wa●…e and sedition ; but Testimony tabernaculo ; sprow●…ng forth greene leaues of Truth , and sweet blossomes of Peace . Well let our enemies cry ; Non Pacem petimus Superi , date gentibus iram . Our voyce be for Peace . Nulla salus bello , Pacem te poscimus omnes ▪ Peace was that last and rich Iewell , which Christ departing to his Father , leaft his Spouse for a legacie . Peace I leaue with you , my peace I giue vnto you . This Peace be with vs for euer . Ioh. 14. 27.

Whereof .

This vnitie hath a double reference . 1. to Faith . 2. to Knowledge . And the Obiect to both these , is the Sonne of God .

Of the faith .

Faith is taken 2. wayes : either passiuely , or actiuely Vel pro ●…o Quo creditur . Quod creditur . Either for that whereby a man beleeues , or for that which a man beleeues . So it is vsed both for the instrument that apprehends , and for the obiect that is apprehended .

If we take it for the former , we may say there is also an vnitie of faith ; but by distinction . Faith is one Ratione obiecti , non ratione subiecti : One in respect of the Obiect on which it rests , not one ●…n respect of the Subiect in which it resides . Euerie man hath his owne faith ; euerie faith resteth on Christ . The iust shall liue by his owne faith . Nulla fides pro te , nisi quae in te . Euery man must see with his owne eyes , reach with his owne hand , haue a a Math. 25. 9. oile ready in his owne Lampe , that he may enter in with the Bride-groome . He must labour in the vineyard himselfe , that would haue the peny : he shal not haue anothers pay . It is a happie perfection of faith , when we shall all beleeue in one Christ , after one manner . Not one with a Grecian faith , another with a Romane , a third with an Arrian , a fourth with an Anabaptisticall ; but all meete in the vnitie of one holy Catholicke faith .

But if we rather take it Pro obiecto quod creditur , for Christ in whom we haue beleeued , we shall all meete in the vnitie of those ioyes & comforts which we haue faithfully expected . Some beleeued before the law , some vnder the law , others vnder the Gospell : all shall meete in the vnitie of faith : b b 1. Pet. 1. 9. Receiuing the end of their faith , the saluation of their soules . Whether some beleeued in Christ to come , or others in Christ alreadie come , or we in Christ come and gone to glory : Venturus & venit , diuersa sunt verba , eadem fides ; To come , or come , are diuerse wordes , but there is but one faith . c c Ephe. 4. 5. One Lord , one Faith .

Now since faith must bring vs to our Beloued , and by that we shal come to the Son of God , how precious should it be vnto vs ! Let the great worldlings possesse their preposterous wishes ; Epicurus his pleasure , Alexander his honour , Midas his gold . Be our delight , desire , prayer , O Lord ●…ncrease our faith : I beleeue , Lord helpe my vnbeliefe . There is nothing more honourable , more rich , more pleasant , then to be a true beleeuer : for against this no euill on earth , no deuill in hell shal be euer able to preuaile .

Of the knowledge .

That knowledge which we nowe haue is shallow in all of vs , and dissonant in some of vs . There is but one way to know God , that is by Iesus Christ : and but one way to know Christ , and that is by the Gospell . Yet there are many that goe about to know him by other wayes ; they will know him by traditions , images , reuelations , miracles , deceiueable fables . But the Saints shall meete in the vnitie of the knowledge of the Son of God : there shall be vnion and perfection in their knowledge at that day .

But it is obiected , that Paul sayth ; d d 1. Cor. 13. 8. knowledge shall vanish away . The manner , not the matter of our present knowledge shall vanish : we shall not know by schooles , tutors , or arts in heauen : so the manner of knowing ceaseth . But the matter remaines : for e e Ioh. 17. 3. this is eternall life to know God . Now we know Christ in some manner & measure here ; but through a window or lattesse . f f Cant. 2. 9. My beloued looketh forth at the window , shewing himselfe through the lattesse . Thus the Apostle g g 1. Cor. 13. 12. Now we see through a glasse darkely , but then face to face . When a man sees a mappe of Ierusalem , wherein is presented the Towers and Bulwarkes , he presently conceiues what manner of Citie it is : but imperfectly ; as a man that onely reades the description of forraine Countryes : but when he comes thither , beholds all the streets , pallaces , beautie , and glory , he esteemes his former knowledge poore , in respect of his present satisfaction . We are now pilgrims , and know no more of our celestiall Countrey , then we can see through the spectacles of faith , in the glasse of the Scriptures . In this mappe we read Ierusalem aboue described to vs : a citie of gold , whose h h Reu. 21. 18. wals are Iasper , and her foundations Christall . We read , that this i i 1. Cor. 15. 54. corruptible shall put on incorruption , and this mortall immortalitie . That there is blessednesse in the fountaine ; ioyes in shew beautifull , in sense wonderfull , in waight excessiue , in dignitie without comparison , and in continuance without end . And that in Christ we are chosen before all worlds , to be Burgesses of this incorporation .

But when we shall haue white garments put on our backes , and palmes in our hands ; and k k Reu. 3. 21. shall sit with him in his throne , feasting at his table of glory : we shall then say as that noble Queene to Salomon : l l 1. Kin. 10. 7. It was a true report of thy glory , O king ; that I heard before ; but now loe I see , one halfe was not told me . As worldlings about a purchase , enquire what seat , what delight , what commodities are appertinent to it ; except like that foole in the Gospell , they will buy first , and see afterwardes . So we may sweetly consult of our future happinesse , without curiositie , without presumption : like those that neuer yet were at home , now after much heare-say trauelling thitherwardes , we aske in the way ; what peace , what delight , what content will be found there : and how much the benefit of our standing house transcends our progresse !

There are three things bu●…yed about Christ ; Faith , Hope , and sight . By the two former we now liue without the latter : by the latter we shall then liue without the former . m m 2. Cor. 5. 7. Now we liue by faith , not by sight : then we shall liue by sight , not by faith . But for our faith , the world would tread vs downe : for n n 1. Ioh. 5. 4. this is the victorie that ouercomes the world , euen our faith , But for our o o 1. Cor. 15. 19. hope , we were of all men most miserable : the worldlings were far happyer . When these two haue done their offices , sight comes in . p p 1. Ioh. 3. 2. We are now the sonnes of God , it doth not appeare yet what wee shall be : but wee know , that when hee shall appeare , wee shall be like him : for we shall see him as he is . Here is the benefite of sight . These three are like 3. members of the body , the hand , foote , eye . Faith , like the Hand , layes vnremoued hold on Christ , Hope , like the Foote , walkes toward him in an holy expectation , patiently enduring all wrongs , in hope of sweet issue . Sight , which belongs to the Eye , shall fully apprehend him , when it is gloryfied . In this bright knowledge we shall all meete .

Our present knowledge shall be excelled by our future , in 5. differences .

1. In qualitie : this is an abstracted knowledge of Christ absent , that a plenary knowledge of Christ present . Ex abstractiua fit intuitiua notitia . The light of a lampe vanisheth , when the glorious sunne appeareth . Melanct. If our knowledge were mundus eruditionis , a world of learning , yet is it but eruditio mundi , the learning of the world ; of narrow bounds in regard of the knowledge in heauen .

2. In quantitie ; euen that we know now , shall be known then in a greater measure . The orbes , elements , planets , plants ; the herbes of the field , parts of our own bodyes we know now ; but alas weakly in regard of that perfection which this future life shall giue vs . Indeed the Christian , for his owne sauing health , knowes so much as is able to make him euerlastingly blessed : for he knowes Christ his Sauiour , and that is eternall life . But then he shall know him in a higher measure , and perfectly see those things , now vnconceaueable . Paul q q 2. Cor. 12. 4. heard vnspeakable words in his rapture aboue , which below he confesseth not possible for man to vtter .

3. In perfection or maturitie . Our knowledge heere growes from degree : there it shall be one and the same , receauing or requiring no augmentation . r r Psal. 84. 7. They goe from strength to strength : how long ? till they appeare before God in Sion .

4. In continuance . Earthly knowledge is momentany , all skill in tongs and arts is like the authors , mortall , and shall come to an end . The most famous Artists haue often either mette with a derogate name , or beene buried in obliuion . The study of Christ is onely eternall , and shall not be abrogated , but perfected : we shall know then , as we are knowne .

5. In vnitie ; various , dissonant , and not seldome repugnant is humane knowledge : indeed not worthy the name of knowledge ; for it is Opinion . Man is contrary to man , yea man to himselfe : this same vnum sentire s s 1. Pet. 3. 8. to be of one minde , is difficult , if not impossible to be found . Though wee ayme our knowledge at one marke , yet some shoote on the right hand , some on the left ; some short , & others shoote ouer ; hauing a t t 1. Cor. 8. 1. knowledge that puffeth vp . Whose learning hath in it some poyson , if it be let goe without the true correctiue of it . But at this expected day , we shall all meete in an vnitie of knowledge .

Of the Sonne of God .

That eternall Sonne of God , who in the fulnesse of time became for vs the Sonne of man , shall then be more clearly knowne to vs . We now beleeue his truth of perfection , we shall then see his perfection of truth . We shall brightly apprehend the vnconceiueable mysterie of him : who is Filius Dei sine matre , filius hominis sine patre : the Sonne of God without mother , the sonne of man without father .

If any aske , whether our knowledge shall extend no further then to Christ our Sauiour . There is no doubt , but as we know our elder brother set in his throne aboue all the powers of heauen , so we shall also knowe the rest of our fraternitie . Loue is a grace that neuer fades , and therefore shall haue knowledge to make way before it . We shall loue the Saints , I may inferre wee shall know them . u u Math. 17. 4. Peter knew Moses and Elias on the Mount , whom yet before he neuer saw : why then should we not know them in heauen ! and if them , why not other of our glorified friends ! If nothing but that which is earthly , and sauours of corruption shall cease , and fall off like Eliah's mantle ; then knowledge must needs remaine , being a diuine grace , pure and euerlasting as the soule . But seeke we to know the Sonne of God here to be our Sauiour ; and without doubt hereafter we shall know him to be our glorifier .

Whereunto .

To a perfect man . Before hee speakes in the plurall number of a multitude , We shall All meete : noweby a sweete kind of Solaecisme he compacts it into the singular ; all into one . We shall All meete to a perfect man . Here lie three notes , not to be balked .

1. This shewes what the vnitie of the Saints shall be ; one man . Here they are sometimes sayd to haue a a Act. 4. 32. one heart , one soule ; there they shall be one man . That not a carnall , corruptible , sinfull man , for he may dissent from himselfe , but a perfect man . Not materially , for there shall bee distinct bodies and soules still ; as here , but metaphorically in regard of the neuer-iarring harmonie . Oh sweete musicke , where the symphonie shall exceedingly delight vs , without diuision , without frets .

2. The whole Church is compared to a man : we haue often read it compared to a body , here to a man . As in other places to a b b 1. Cor. 12. 27 Ephe. 4. 16. Body , cuius Cap●… est Christus ; whose Head is Christ ; so our Apostle here . ver. 16. speaketh of our growing to the Head which is Christ . So in this place to a Man , cuius anima est Christus , whose soule is Christ . Now the soule in the body encreaseth not augmentatiuely , but secundum vigorem , transfusing into the bodie her vertuall powers & operations more strongly . Christ is euer the same . Heb. 13. Iesus Christ yesterday , Heb. 13. 8. and to day , and the same for euer . In this soule there is no mutation ; but the c c Col. 2. 19. body encreaseth with the encrease of God . For as Christ encreaseth the strength of his grace in vs , so we grow to perfection .

3. Full perfection is onely reserued for heauen , and not granted till we meete in glory ; then shall the Church be one perfect man . We may be now d d Aug. in Ioh. 80. mundi , saith Aug. cleane , yet still mundandi , to be cleansed . Not so perfect , but still glad of mercie . Our puritie is not in facto , but in fieri ; inchoate ; not finished though begunne . All our righteousnes consists in the not imputation of our sinnes . e e Psal. 32. 2. Blessed is the man to whom the Lord imputeth not iniquitie . Summa perfectio imperfectionis confessio . Our greatest cleannesse is the free acknowledging our vilenesse . The other immunitie shall be when there are no passions in men , no lusts capable of sinne : nowe it is well if wee liue without scandall : without eruption , though not without corruption . Non sine culpa●…ed sine querela . And so the commendation of f f Luk. 1. 6. Zacharie must be vnderstood ; which calleth him righteous , walking in all the commaundements of the Lord , blamelesse . He liued blamelesse in the worlds eye , not in the Lords . g g Psal. 130. 3. If thou shouldest marke iniquitie , O Lord , who shall stand ? Especially when his eye of iustice onely shall looke vpon it . h h Aug. Confess . lib. 9. cap. 13. Vae etiam laudabili vitae hominum , si remota misericordia discutiatur . Woe to the most commendable life of man , if mercie bee remooued when it is examined . It is enough to proue Zacharie a sinner , in that hee was a Priest . For it was imposed on the Priest first i i Heb. 7. 27. to offer for his owne sinnes , and then the sinnes of the people : which had beene needlesse , if the Priest had not beene guiltie of sinne , and liable to condemnation .

The iustification of Dauid seemes to rise higher Psal. Psal. 17. 3. 17. Thou hast tryed me , and shalt find nothing . What! hath God tryed him , the searcher of the hearts , that sees into all the inward cabbins , and hidden concaues of the soule ! and shall he find nothing ! not great impieties , not lesse infirmities ? nothing ! This phrase seemes generall , yet is not totally exclusiue ; nothing against Saul , no trecherie or iniustice against the Lords annointed . So it is by Euthymius , and must bee restrictiuely considered . Otherwise Dauid had many sinnes : originall , k k Psal. 51. 5. I was conceiued in sinne : actuall and publicke , in slaying not a Philistine , but an Israelite , an Israelite his subiect , his honest and worthy subiect ; and that by the sword of the vncircumcised ; and yet more by a wile , sending for him home , and making him drunke . And to ripen this blister , he adulterizeth with his wife : he hath had many wiues , robbes his poore neighbour of his singular comfort , onely wife . These were apparant , vniustifiable impieties ; which makes him fall to a Psalme of mercy . Haue mercy vpon me , O Lord , haue mercy vpon me : heale my soule , for I haue sinned against thee .

These were knowne to the world ; no doubt diuers others were knowne to his owne heart ; and yet more , which neither the world nor his owne heart knew : l l Psal. 19. 5. who can tell how oft he offendeth ? O cleanse thou me from my secret faults . Yet in the matter of Saule , thou canst find nothing . As Bishop Latimer once said in his Sermon before King Edw. 6. For sedition , me thinkes for ought I know , if I may so speake , I should not need Christ . Dauid was no traitour , but Dauid was an adulterer . He was in many personall faults an offender : but as a subiect he was a good subiect ; as a King , an excellent Prince .

No lesse is the praise of Iob ; m m Iob. 2. 3 a perfect and vpright man ; none like him in the earth . Which yet is not to be taken for a positiue , but comparatiue commendation . There was none like him in that part of the earth : and he was perfect in regard of those vitious times . Heare himselfe speake ; n n Iob. 9. 2. How shall a man be iust with God ? and ver. 28. I know that thou wilt not hold me innocent . Let then the Pelagian drinke neuer so deepe in this iustifying cup of their owne righteousnes ; and let the Papist as deeply pledge him : yet perfection is reserued for another world , when we shall meete to a perfect man . Here we may haue it partially , there gradually : here so much as belongs Ad viam , to our way . Phil. 3. Let vs , as many as are perfect , be thus minded : there onely Phil. 3. 15. that is proper Ad patriam , to our countrey : ver. 12. not as though we were already perfect ; but following after , &c. Let vs , 1. be humble in acknowledging our owne wants and sinnes ; who cannot to God contending with vs , o o Iob 9. 3. answere one of a thousand . p p De quadrup . debito . Nec millessimae , nec minimae parti , sayth Bern. 2. Labour to perfection , q q Phil. 3. 13. in forgetting those things which are behind , and reading forth vnto those things which are before . 3. Comfort our endeuouring hearts with this sweete encouragement ; we shall one day meete to a perfect man .

To the measure of the stature

The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , before translated Age , is now better by our New , and according to Beza , Stature . If any will here ground , that in heauen we shall liue in that measure of Christs age and stature , wherein he dyed , I subscribe not , but am silent . It is not safe wading without a bottome . Onely thus much : there shall be nothing wanting to make our glory perfect : and whether you conceaue the 33 yeare of a mans age , to be the beauty and compleat perfection , I dispute not . This implies a spirituall stature , whereunto euery Saint must grow . Whence inferre .

1. That we must grow vp so fast as we can in this life ; r r 2. Pet. 1. 5. ioyning to faith vertue , to vertue knowledge , &c. We must encrease our talents , enlarge our graces , shoote vp in talenesse , grow vp to this stature . For Gods familie admits no dwarfes : stunted profession was neuer found . If the sappe of grace be in a plant , it will shoote out in boughes of good wordes , and fruit of good workes ; alwayes expected the winter of an afflicted conscience . If a table and consumption take our graces , they had neuer good lungs , the true breath of Gods Spirit in them .

2. God will so ripen our Christian endeuours , that though we come short on earth , we shall haue a full measure in heauen . We haue a great measure of comfort here , but withall a large proportion of distresse : there we shall haue a full measure , heapen and shaken , and thrust together , and yet running ouer ; without the least bitternesse to distast it . This is a high and a happie measure .

Regard not what measure of outward things thou hast , so thou get this measure . Trouble not thy selfe with many things , this one is sufficient , the better part , the greater measure , neuer to be lost or lessned . Open both thine eyes of Reason and Faith , and see first the litle helpe that lyes in great worldly riches . s s Ier. 17. 11. As the partrich sitteth on eggs and hatcheth them not : so he that getteth riches and not by right shall leaue them in the 〈◊〉 of his dayes , and at his end shall be a f●…e . A bird that steales young ones from other birds , and tenderly nourisheth them , is mocked for her motherly kindnes when they are fligge . Euen now shee had many running after her , by and by they giue her the slip , & are all gone : pleasures , delights , riches are hatched and brooded by the wicked as their owne . But when God , at whose command they are , calls them away , they take them to their heeles ; like fugitiues they are gone , and no officer can bring them backe . The rich man may shut vp his wealth for a season ; but as a bird in a cage , if it spye a hole open , it is gone , and flyes farre enough beyond recouerie ; towring like an t t Prou. 23. 5. Eagle , euen vp toward heauen . were thy measure neuer so ample , as full as his Barnes . Luke . 12. yet but a night , a peece of a night , & all is gone . u u Iob. ●…8 . 13. 14. The first borne of death shall deuoure his strength , sayth Bildad : and it shall bring him to the King of terrors . what helpe is in weaknes ? neuer talke of helping thee with fine floure , and the best grapes , & the richest excrements of wormes , silken garments : thou wilt one day say , this is no succour . No : that is succour which will help thee in anguish of thy soule , and distresse of thy consience ; calme the troubles of thy spirit , and heale the wounds of thy broken heart , when the horrour of death , and terrours , of sinne , sharpened with a keene edge of Gods Iustice shall beseege thee : now let the thing be praysed that can helpe thee . No measure of earthly things can giue thee ease ; but this measure of grace , that shall bring thee to the full measure of glory . Grow thou as high in this world as Ionas gourd : a worme shall smite thee , and thou shalt wither . Grow vp to this stature of Christ , so fast as thou mayest , and so farre as thou canst : and what is here wanting to thy holy endeuours , God shall make vp with his happy mercies .

Of the fullnes of Christ . Adulti Christi .

It is not meant the full growth of Christ in the flesh : which was as other children . Luk. 2. The child grew , Luk. 2. 40. and waxed stronger . We reade him a babe sucking , at 12. yeares old disputing , at 30. preaching , and about 33. dying . His encreasing was not habitualiter , sed effectualiter . But here we must consider Christ as Head of his Body the Church ; and so said to haue mensuram staturae adultae , the measure of full stature , when his body is Perfected : now some predestinated members of this Body are yet vnborne ; which must concurre to the perfection , and making vp of this stature of the fullnesse of Christ . Whence we haue a sweet and comfortable obseruation offred vs .

Till the church be fully gathered together , there is Obseru. in some sort a want to the perfection of Christ . But we must consider Christ two wayes ; Personally , and mistically . Personall or abstractiuely in himselfe , he is not onely perfect , but perfection it selfe . Colos. 1. For it pleased the Father , that in him should all fullnesse dwell . And. Colos. 1. 19. 2. 9. chap. 2. In him dwelleth ( not passeth by ) the fullnesse ( not a good reasonable measure ; and this not onely a sufficient fullnes , but ) all the fullnesse ( not of any created nature , but ) of the Godhead ( and that not fantastically , but ) bodily . Mistically , or in relation to his Bodie the Church : a a 1. Cor. 12. 27. now ye are the bodie of Christ , and members in perticular . And Christs will is , that b b Ioh. 17. 24. where he is , his members may be there also . So that till the whole Bodie be gathered to the Head , the head is in some sort not perfect . And in this sence may that Cant. 3. be vnderstood . Behold King Solomon with the Crowne , wherewith Cant. 3. 11. his mother crowned him in the day of his espousalls . where the Church is sayed to set a Crowne on Christs head ; as if his full and perfect coronation were not come till the day of his espousalls and marriage in heauen , when his whole Church shall be crowned together with him . Time was that the other c c Ioh. 20. 6. Disciple out ranne Peter to the Sepulcher , and Peter out went that other Disciple into the sepulcher : but at this day , d d 1. Thes. 4. 15 they that are aliue shall not preuent them that sleepe . For e e Heb. 11. 40. God hath prouided better for vs , that they without vs should not be made perfect . We shall all goe together to glory .

What a treasure of ioy and comfort is heere opened vs ! Our Sauiour so loues vs , that he thinkes not himselfe perfect without vs . f f Psal. 144. 3. What is man , O Lord , or the sonne of man , that thou soreckonest of him ? Thou hast Saints the spirits of iust , blessed and obedient Angells , thy owne infinite selfe to delight thee ; Quid opus vermiculo ? What need hast thou of a worme ? What am I , O Sauiour , that thou shouldest not thinke thy selfe perfect without me ? Well may this sweeten all our pouertie , miserie , disgrace and ignominie , that the world casts vpon vs . A great Gallant blusheth to see thee take acquaintance of him , lookes vpon thee betwixt scorne and anger , thinkes himselfe disparaged by thy companie : be content , the God of heauen and earth thinkes himselfe not perfect without thee . He that can breake thy contemners to pieces , respecteth thee . Thou art vnworthy of the fauour of Iesus Christ , if thou canst not content thy selfe with it , without the worlds .

What a terrour shal this be to the wicked , to see those men crowned Kings with Christ , to whom they disdained to giue notice in the world . Diues lookes with pitifull eyes on glorified Lazarus , who once lay at his gates without the releese of crummes . It shall be no small aggravation to the vngodly's torments , to say of the Saint , g g Wisd. 5. 3. 5. This was he whom we had some times in derision , and a proverbe of reproch . We fooles accounted his life madnesse , and his end without honour . Now he is numbred a mong the children of God , and his lot is among the Saints .

I conclude .

Euery Saint shall enioy this full measure of glorie : there shall be no scanting , no limitation . None shall complaine of lacke : there is the fountaine , drinke thy fill ; there is the heape , take as much as thou wilt . There shall be in all an equalitie , though not of quantitie , yet of proportion : which ariseth not from the obiect , wherein is plenitude ; but from the subiect , which is not alike capable . A vessell throwne into the sea can be but full ; another is but full , though it containe a greater measure . Euery one shall possesse this fulnesse ; and being full there is no want , therefore no enuie . But let vs take no thought , who shall sit highest in this kingdome , with the sonnes of Zebedee : it is enough that we shall be crowned kings . Trouble not thy selfe for order , onely striue for admission . We cannot desire to be more then blessed . Let vs get into the Citie of glory , and let God appoint vs a roome .

Here we see the great difference betwixt this life and the next . In this life we grow vp to our full Stature ; and then we decrease till we decease ; we decline and die . In the other , we come at first to a perfect stature , and so continue for euer . We are here subiect to sorrowes and sinnes ; the first grieuous to vs as we are men , the other as we are good men : loe we shall one day be freed , bee perfect . It is a sweete meditation that fell from a reuerend Diuine ; that many vegetable & brute creatures doe exceede men in length of dayes , and in happinesse in their kind ; as not wanting the thing they desire . The Oake , the Rauen , the Storke , the Stagge fill vp many yeares , in regard of whom man dies in the minoritie of child-hood . This made the Philosophers call Nature a Stepdame to man , to the rest a true mother . For shee giues him least time , that could make best vse of his time ; and least pleasure , that could best apprehend it , and take comfort in it . But here diuinitie teacheth & reacheth a large recompence from our God . Other creatures liue long , and then perish to nothing ; man dies soone here , that hereafter he may liue for euer . This shortnesse is recompenced with eternitie . Dost thou blame Nature , O Philosopher , for cutting thee so short that thou canst not get knowledge ! Open thine eyes : perfect knowledge is not to be had here , though thy dayes were double to Methushalems . Aboue it is . Blesse God then rather for thy liues shortnes : for the sooner thou diest , the sooner thou shalt come to thy desired knowledge . The best here is short of the least there . Let no man blame God for making him too soone happie . Say rather with the Psalmist ; My soule is a thirst for the liuing God : O when shall I come to appeare in the glorious presence of the Lord ? who would not forsake a prison for a pallace , a tabernacle for a Citie , a sea of daungers for a firme land of blisse ; the life of men for the life of Angels ? In the bed of this ioy let me repose your soules for this time ; meditating of that eternall glory , whereof you shall haue a perfect and full measure , thinking that the full coronation of your Sauiour carries for you ; and lifting vp your eyes of sorrow from the valley of teares , to the mount Sion of blessednesse , whereon the Lambe of GOD standeth to gather his Saints about him to a perfect man , to the measure of the stature of his owne fulnesse . To which place himselfe for his owne merits and mercies sake in due time bring vs .

Amen .

PRESVMPTION running into DESPAIRE . Reuel. 6. 16. They sayd to the mountaines and rockes , Fall on vs , and hide vs from the face of him that sitteth on the Throne , and from the wrath of the Lambe . THis verse may be distinguished into Errour . Terrour .

The errour of the reprobate , the terrour of the Iudge .

Their errour is manifested in their Inuocation : in which wee may obserue To what ; Mountaines & rocks . For what To fall on them . To hide them .

Thus their amazed errour and ignorance is expressed in their Prayer . For the terrour , the Iudge is described by his Omniscience ; from the face of him that sitteth on the Throne . Omnipotence ; from the wrath of the Lambe .

Euery circumstance serues to aggrauate their follie , and desperate feare . 1. They feare God , but too late . 2. They open their lippes to confesse the inuincible power of Christ : before they were either dumbe in silence , or blasphemous in contumelies . 3. They pray to the Mountaines and rockes , which heare not . 4. To fall on them , which they dare not . 5. To hide them , which they cannot . 6. They begge to bee concealed from him that is all eye ; from the face of him that sittes in the Throne . 7. To bee protected from him that is all power ; from the wrath of the Lambe .

Before we come to their Errour , and matter of their inuocation , let vs examine two things .

What they were . did .

The Persons .

Thus amated with errour , and amazed with terrour , are described in the precedent verse . The Kings of the earth , and the great men , and the rich men , and the chiefe captaines , and the mightie men , the bond , and the free , hidde themselues in the dennes and rockes of the mountaines . The greatnesse of man , when it comes to encounter with Obser. God , is weakenes and vanitie . Is the reprobate a king ? the crowne on his head is not thunder-proofe : lift he his scepter neuer so high , there is a scepter of iustice shall smite it downe .

Is he Great in his countrey , that ( as they write of the Sea about the castle of Mina ) the currant goes euer with the wind of his will : be he neuer so high , there is one higher then he , and the highest of all regardeth it : and Eccle. 8. 5. will subiect it .

Is he Rich ? were he the eldest sonne of Mammon , and sole heire to all the vsurers in the world , can his gold saue him ? Is vengeance afraid to strike his vessell , because his sailes be of silke , and it is ballaced with refined aure ? Shall he buy out his damnation with coine ? No ; the Samuell of heauen will neuer take bribes .

Is he a Chiefe Captaine ? Be his lookes neuer so sterne , his speech neuer so imperious , impetuous ; he may command here , and goe without . Were he Generall of Xerxes armie , yet he shall find the words of the Psalme truth : Man is not saued by the multitude of an Heast .

Is hee mightie ? were hee as Alexander thought himselfe , till he saw his owne bloud , the Sonne of Iupiter Hammon ; yet woe to man when he shall wrastle with his maker . Proud worme , hee may dare to lift vp his head , but shall quickly be troden into slime . When the Lord of hoastes is angry , whose wrath shakes the earth , and burnes to the bottome of hell ; who shall proudly without confusion looke him in the face ? Silly Giant of men , that thou shouldst dare to grapple , to parle , yea so much as to looke at God ! Loe greatnes !

Time was , when if a friend in the Court shall say to thee , as Elisha to the Shunamite . What is to be done for 2. King . 4. 13. thee ? Wouldst thou be spoken for to the King , or to the Captaine of the hoast ; It would haue seemed as high a gratifying , and ratifying of his loue to thee ; as thou couldst haue desired , or he expressed . What fauour will it be at this day , to be spoken for to all the Kinges of the earth , great men , rich men , mighty Captains ? Alas they haue need to be spoken for themselues . The greatest Potentate , if reprobate , hath now his honour laid in the dust ; & from a publicke Throne , he creepes into a hole . As ambitious Herod receiued his pride and glory ( with derogation to God ; Vox Dei. ) in a Theater : so now his shame & confusion is in the sight of the whole world ; of good and bad Angels , of good and bad men . Zenacherib in his ruffe could once say ; a a Esa. 37. 13. Where is the King of Hamath , and the King of Arphad ; the King of the Citie of Sepharvaim , Zena , and Iuah ? But now where is the King of Ash●…r ? Thus b b Iob. 12. 19. 21. Godleadeth Princes away spoiled , and ouerthroweth the mighty . For their wickednes hee powreth contempt vpon Princes . Then shall be manifest the vnresistable power , and vnblameable iustice of God : c c Esa. 40. 22. 23. Who sitteth vpon the circle of the earth , and the inhabitants thereof are as grashoppers : stretching out the heauens as a curtaine , & spreading them as a tent to dwell in . He bringeth the Princes to nothing , and maketh the Iudges of the earth as vanitie .

What priuiledge then doth these inferior authorities bring with them ? That the bondman should thus striue to be free : the freeman to be mightie : the mightie to be a chiefe Captaine : the chiefe Captaine to be rich : the rich to be great : the great to be Kings : till in their opinion nil restat quod praestat , nothing remaines to be aspired to . Whereas to these men , Omnia in praesenti parua , in fine nulla , post finem mala : all is for the present little : for Vt Luna , sic sublunaria : as the moone it felfe , so all things vnder it are subiect to ecclipses and changes . In the end they are nothing ; death when the game is done , shuffling King and Pawne into one bagge . After the end found euill things ; for & perduntur & perdunt : they are both lost themselues , and make lost their owners .

These so popular wonders , the terror of slaues , and mirror of fooles , on whom the eye of the world was fixed with admiration ; are glad to hide themselues in holes . where are you , ye great men ; that were so ambitions of fame , and made humane praise stand in competition with conscience ; as if it were the better mistres and worthy of more seruants ? alas , glad to be shrowded in holes . your Greatnes now wisheth it selfe so litle , that it might not be seene . You insatiate couetous , that neuer ceased ioyning house to house , land to land ; and possessing whole countryes , yet whined for lacke of elbow-roome : loe , you shall at this day be glad of a hole ; a darke hollow caue in a rocke for your parlour : or more glad if you might be dissolued into nothing .

They said .

We haue described the Persons , What they were : let vs see what they did . They said : They open their lips to confesse the invincible and inevitable power of Christ . whence derive we two obseruations .

1. The sense of present miserie takes away Atheisme . Before their mouthes were either shut by silence , or opened by blasphemies ; possessed either with a dumbe or a roring deuill . God was not in all their thoughtes : or Psal. 10. 4. if in their thoughts , not in their lips : or if in their lips , but to his dishonour ; not named but in their oathes . Now loe , they speake , and make a desperate acknowledgment of that power , they erst derided . The day of iudgment , when it comes , shall find no Atheist . What those degenerate creatures would not beleeue , they shall see : they would not acknowledge their maker , they shall find their Iudge : and cry to the mountaines , Fall one vs , &c.

Consider this , d d Psal. 50. 22. ye that forget God , lest you be torne in pieces when there is none to deliuer you . You may forget him during your short pleasure , you shall remember him for euer in torture . Proceed to e e Psal. 139. 20 speake of him wickedly , and like enemies to take his Name in vaine ; you shall one day fall low before his footestoole , not with a voluntary but enforced reuerence . You that haue denied God on earth , the first voice that shall come from your lips , shall be a hopelesse acknowledgment of his maiestie .

2. The saying that comes from them is desperate : whence note , that in Gods iust punishment Desperation is the reward of Presumption . They that erst feared two Presumption running into Despaire . little shall now feare too much . Before they thought not of Gods Iustice , now they shall not conceiue his Mercie . Consciences , that are without remorse , are not without horror . It is the kindnes which presumptuous sinne doth the heart to make it at last despaire of forgiuenes . They say .

Behold , God accuseth not , they accuse themselues . God loues to haue a sinner accuse himselfe : and therefore sets his deputie in the brest of man : which though it be a neuter when the act is doing , is an aduersary afterwards . The conscience is like the poise of a clocke : the poise being downe , all motion ceaseth , the wheeles stirre not : wound vp , all is set on going . Whiles conscience is downe , there is no noise or moouing in the heart ; all is quiet : but when it is wound vp by the iustice of God , it sets all the wheeles on working : tongue to confesse , eyes to weepe , hands to wring , brest to be beaten , heart to ake , voice to cry ; and that , where mercie steps not in , a fatall cry ; to the hils , Fall on vs , and hide vs .

Sinne , and iudgment for sinne , make the most cruell men cowardly . Tyrants whose frownes haue beene death ; oppressors that haue made their poore Tenants quake at their lookes ; now tremble themselues : & would change firmnes with an aspine leafe . They that care not for the act of sinne , shall care for the punishment . Tumidi faciendo , timidi patiendo . Nero that could not be tired in cutting throtes , is soone weary of his owne torment . They that haue made others weepe , shall desperately howle themselues . Cain , that durst kill the fourth part of the world at a blow , euen his owne brother ; dares afterwards not looke a man in the face , lest he f f Gen. 4. 14. should be slayne . Who durst be more impudently bold with God then Iudas , when he betrayed his onely Sonne to murderers ? yet after the treason who more cowardly then Iudas ? he becomes his owne hangman . The curse that followes sinne makes Presumption it selfe to shudder . But what madnes is it , not to complaine till too late . If our foresight were but halfe as sharpe as our sense , we should not dare to sinne . The issue of wickednes would appeare a thousand times more horrible , then the act is pleasant .

Let this teach vs now to thinke of the Iustice of God as well as his mercie , that herafter we may thinke of his mercie as well as his Iustice . The mercie of God is abused to encourage lewdnes : and wretched men by Christs merits are emboldned to committe that , for which he dyed : but so men may runne with mercie in their mouthes to hell . They that in life will giue no obedience to the law , shall in death haue no benefite by by the Gospell . When they gaue themselues ouer to lying swaring , coueting &c. they were wont to cry , Mercie , mercie : now loe , they feele what those sinnes are , and cry nothing but Iustice , Iustice ; they cannot thinke on mercie . They that haue abused mercie , must be quitted with vengance . The good now sing ; With thee , O Lord , is mercie ; therefore thou shalt be feared . The reprobates sing at last , with thee O Lord , is iudgment ; with thee is storme and tempest , indignation & wrath , confusion and vengence , and therefore art thou feared .

These necessary occurrences , thus considered ; let vs passe to their Inuocation , wherein is exemplified their Error . Here we must obserue To what , For what , they call .

To what .

They are Mountaines and rockes ; vnreasonable , yea insensible creatures : whence we may deduce two inferences ; a negatiue , and an affirmatiue .

1. Negatiuely ; it is cleare , that they haue no acquaintance with God , therefore know not how to direct their prayers vnto him . If their trust had beene in God , they needed not to fly to the M●…aines . So Dauid sweetly . Psal. 11. Ia the Lord put I my trust : how Pal. 11. 1. then say you to my soule , Flie as a bird to your mountaine ? It is Gods charge . q q Psal. 50. 15. Call vpon me in the day of trouble : and I will deliuer thee , and thou shalt glorifie me . But , Rom. 10. How shall they call on him , in whom they haue not Rom. 10. 14. beleeued ? Or beleeue in him they haue not knowne ? and how should they know him but by his word ? Alas those mutuall passages , and entercourse of meanes they haue euer barred themselues . They would neither suffer God to trouble them by his word , nor would they offer to trouble him by their prayers . h h Psal. 14. 4. They will not call vpon him , nor will they heare him calling vpon them .

Therefore as those that neuer were in the companie of God , they know not how to addresse themselues to him ; but rather to rockes and mountaines . As extremity discerneth friends ; Verè amat , qui miserum amat : so it distinguisheth a man in himselfe . A suddaine disturbance giues a great try all of a Christians disposition . For as in a naturall man at such an affrightment , all the bloud runs to the heart , to guard the part that is principall : so in a good man at such an instance , all the powers and faculties run to the soule , to saue that which is principall . The bloud and spirits striue to saue the life of the bodie : faith & hope to saue the life of the soule . So that at the suddaine assault of some daunger , a man shall best iudge of his owne heart . It may bee at other times a dissembler ; for mans heart is false , who can know it ? yet at such time it will manifest it selfe , and cannot deceiue .

If God hath beene our familiar friend , and accustomed helper ; danger doth not sooner salute vs , then we salute him by our prayers . The first thought of our hearts is Iesus Christ : the first voyce of our lips is Peters on the sea in such an extremitie ; i i Math. 14. 30. Lord saue mee : our faith is reposed on his wonted mercy and protection ; Wee know whom we haue beleeued . Daniell cals on GOD , ere hee fals to the Lions ; this stoppes their mouthes .

The wicked in such miserie , are either heauie and heartlesse , as Nabal ; whose k k 1. Sa. 25. 37. heart dyed within him , and he became as a stone . Or desperate as Iulian , throwing his bloud vp into the ayre , with a blasphemous confession . Or sottish , as these here ; running to the mountaines , vnprofitable , vnpossible helpes . When the blow of vengeance strikes the couetous , he runs to his counting house ; if his bagges can giue him no succour , he is distracted . If any broken reed bee their confidence , in these ouerwhelming woes , they catch drowning hold of that ; so they and their hopes perish together . There are some whose tongues are so poysoned with blasphemie , that in an vnexpected accident , the very first breath of their lips is a curse , or an oath . As if they would sweare away destruction , which euery vngodly speech drawes on neerer . If these men hadde beene acquainted with God in faire weather , they would not forget him in a storme . But they that will haue no familiaritie with God in peace , shall haue him to seeke in extremitie .

When therefore some sudden perill hath threatned thee with terrour , note seriously how thou art affected . Though the danger came vnlook'd for , let it not passe vnthought of : but as thou blessest God for deliuery , so examine the good or ill disposednesse of thine owne heart . If thou find thy selfe couragious and heauenly minded , on thy confidence in God ; take at once assurance of thy faith and Gods mercie . Hee that nowe stood by thee , will neuer leaue thee . If otherwise , lament thy sinnes which darken thy soules way to the mercie-seate ; and beseech Iesus Christ to store thy heart with better comforts . If thy treasure be in heauen , and thy soule hath beene vsed to trauell often thither ; when danger comes , it knowes the way so well , that it cannot misse it .

2. Affirmatiuely this presents a soule amazed with feare and follie . They call to the Mountaines , that can neither heare nor answere . When the world was destroyed with water , men climbed vp to the tops of the Mountaines : when it shall be dissolued with fire , they will desire the holes of the rockes , and to lie vnder the hils . The mountaines are but swellings of the earth , and the rockes are surd things ; that haue no eares : can they heare ? or if they heare , can they answere ? or if they answere , can they saue ? when the graues must vomite vp their dead , shall the rockes conceale the liuing ? Those fiue Kings could not be hid in the caue of l l Iosh. 10. 17. Makkedah from Ioshua ; and shall any caue hide from Iesus ?

Whiles guilt and feare consult of refuge , how vaine shifts they imagine ! Adam would hide his disobedience in the bushes : Saul his rebellion in the crowd of the people . So the hood-wink'd foole seeing no body , thinkes no body sees him . Helplesse euasions ! when m m 1. Kin. 1. 50. Adoniah heard the trumpets sounding at Salomons coronation , he quaked and fled to the hornes of the Altar . When the vngodly shall heare the Archangels Trumpe proclaiming the coronation of Christ , they haue no Sanctuarie , ( they neuer loued it in all their liues ) but flie to the rockes and mountaines .

The graue is a darke and priuatiue place : yet as a prisoner that comes out of a sordid and stinking dungeon , into the open ayre for his triall in a desperate cause , had rather keepe the prison still . So these reprobates newly raysed from the earth , cry to it to receiue them againe ; glad to remaine ( though not on the face of it with pleasure ) in the bowels of it with rottenesse and solitude ; rather then in the open light to come before the iudgement seat of Christ . The graue is a drowne-bed to hell . They suddainly start out of their sleepe , and meet with gastly amasednesse at the mouth of their sepulchers : beholding on the one side sins accusing , on another side hellish fiends vexing ; an anguish'd conscience burning within , heauen & earth without ; aboue them the countenance of an angry Iudge , below them a lake of vnquenchable fire ; round about howling and bitter lamentations : no maruell then if at the worlds end they be at their wittes end ; and cry to the mountaines , Fall on vs .

Let all this declare to men the vanitie of their worldly hopes . God is the Preseruer of men , not hils & rocks . The rich man is brought in vpon a Premunire , can his gold acquit him in this Starre-chamber ? The Epicure thinkes to drowne sorrow in lustie wines : the oppressor mistrusts not the power of his owne hand : the proud refugeth his troubled heart in his trunkes : the lustfull in his punkes : what is this but running to rockes and mountaines ? Thus madly doe men commit two errors . Ier. 2. They forsake the creator which would neuer forsake them ; and adhere to the creatures , which can Ier. 2. 13. neuer helpe them . O Lord ; the hope of Israell ; all that forsake thee shall be ashamed ; and all that dep●…t from thee shall Ier. 17. 13. be written in the earth . Nowe at this day perhaps they would seeke to the Lord : but they are answered ; Go●… to the gods whom ye haue serued . Loe then of these gods they shall be wearie ; as in the 2. of Esay . where these Esa. 2. 20. very words of my Text are deliuerd . ver. 19. They shall goe into the holes of the rockes , &c. it is immediatly added ; In that day a man shall cast his Idols of siluer , and his Idols of gold , which he made for himselfe to worship , 〈◊〉 the moules and to the battes . Euen the spirituall Idolater , the Couetous , shall throw his Images , golden or siluer shrines for the Diana of his auarice ; his damned coyne to combustion , with a vae , Woe vnto it , it hath lost my soule . As the sicke stomacke lothes the meate , whereof it surfetted .

Well , let vs leaue inuocation to these Rockes , worldly refuges : and remember that there is one to be called on , who is onely able to defend vs : a spirituall , holy and happy Rocke , Iesus Christ . Dauid often cals God his a a Psal. 18. 2. and 28. 1. Rocke and his refuge . A rocke that beares vp the pillars of the world . b b Deut. 32. 31. Their Rocke is not as our Rocke , euen our enemies themselues being iudges . He that builds his house of assurance on this c c Math. 7. 24. rocke , shall stand immoueable to wind or weather : he needs not the shelter of mountaines ; for he shall stand like d d Psal. 125. 1. Mount Sion , that a hideth fast for euer . They that despise him , shall find him a Rocke also : e e Math. 21. 44 if they fall on it they shall be broken : if it fall on them , it will grind them to powder . He is a Stone , the Stone , the f f Psal. 118. 22 head-stone of the corner ; cut out of the Quarrey of heauen g g Dan. 2. 45. without hands . Of whome we are made h h 1. Pet. 2. 5. liuing stones . He is strong without all things : all things weake without him : trust in him , and you shall haue no need to flie to rockes and mountaines .

For What

The benefit that they would haue the Rockes and the Mountaines doe them , is to Fall on them , & hide them . Whence we deriue three obseruations . 1. Despaire is euer wishing for death : often impatiently snatching at it in this world ; but when the last day comes , so greedily longing for it ; that to be sure of it , they desire the mountaines to dispatch them . Death by the wicked is now most feared ; death at the last shall be the thing most wished : They shall desire death , and shall not find it . They that sit in the warme nest of riches , hatching vp their brood of lusts , quake at the hearing of death . There are some feare to die , others not so much to die as to be dead . The former are cowardly , the other vnbeleeuing soules . Some feare both , to whom nothing in life then life is more desireable . But when th●s last extremitie comes , m●…ricupiunt , they desire to die . And that death , like a merciles executioner , might not haue too many strokes at their liues , they begge helpe of the Mountaines : that they might be throughly dispatched at once , without need of a second blow . Cain at his arraignement for his brother would needs liue : God grants it ; as if it were too much fauour for him to die . But hee yeelds it for a curse ; as if he heard his prayers in anger . He liues , but banished from God , carrying his hell in his bosome , and the brand of vengeance in his forehead . God reiects him , the earth repines at him , and men abhorre him . Loe now Cain would die : himselfe now wisheth the death he feared , and no man dares pleasure him with a murther . As Nero in the like case ; Nec amic●…m , nec mimicum h●…beo ; I haue neyther friend nor enemie : or as Sau●… found in his Armour-bearer , not 1. Sam. 31. 4. a will to kill him , though he had a will to be killed by him . Death these reprobates feared , and onely death is now desired . They cry to the mountaines ; Fall on vs . 2 Obserue , that rockes and mountaines are farre lighter then sinne . Zachary compares it to a Talent of lead : Zach. 5. Esa. 21. Esay cals it a Burden . Such a waight bore our Sauiour , that he groned vnder it . I am pressed vnder you , as a cart Amo. 2. 13. is pressed that is full of sheaues . The wicked that like Babel-builders thinke to aspi●…e to heauen by multiplying of earth , would bee glad if ●…umulitumuli ; their bodies might be buried vnder their heapes of wealth , where their soules had beene buryed long before . But what is a load of earth , a mountaine huger then Aetna , vnder which Iupiter was sayd subter fulminare Gigantes ; what is the whole massie bodie of the earth to the waight of sinne ?

Thinke of it ye Theomachor , that striue in your rebellions imponere Pelio●… Ossae : ye rapacious couetous , that load your selues with thicke clay : you lay heauie burdens on the poore , heauier on your owne consciences . Sin Hab. 2. may seeme light for a season ; as a packe made vp , but not assayed with one of your fingers : when Sathan shall lay it on you , it will breake your backes . You beare it now like corke and feathers : at that day you shall iudge it heauier then rockes and mountaines .

Now in contempt of law and Gospell , honestie , and conscience , earth and heauen ; they call to pride , ambition , blasphemie , ebrietie , luxurie , oppression , Fall on vs and couer vs ; wearing pride as a chaine , and couering themselues with crueltie as with a garment . Si●… lyes at the dore , Psal. 73. 6. and they haue no sense to take it vp . The deuill puts his shoulders vnder the waight , and thus supported they feele it not . But when Gods iustice shall reproue them , and set their sinnes in order before their 〈◊〉 ; yea impose Psal. 50. 21. them on their weake and yeelding consciences ; howe different will their cry be ▪ 〈◊〉 f●…ll 〈◊〉 , ●…ockes couer vs . The swearer saying to these heauie creatures , you are lighter then my oathes ▪ the ●…uetous , you are not so ponderous as my oppressions , the adulterer , the whole earth is a gentle pressure ●…o the burden of my lustes .

Custome in sinne obstupefies a ●…sense : and still like that Romaine Milo , his strength e●…creasing with his burden : he that first carried sinne a wanton Calfe , can at last beare it a goaring Oxe ▪ Menlocke vp their iniquities , as the vsurer his money , in a Chest ; where the light of reproofe may not finde them out . They packe all their iniquities vpon H●… , that will beare them for none but His. Or reserue them to an houres repentance ; setting them a day of cancelling , but they breake it : as if their last breath could dispell and scatter them all into ayre . But alas , sinnes then are found heauiest of all : and here like malefactors pressing to death , they cry out for more waight , the accession of rockes and mountaines to dispatch them ▪ Loath they are to come before the Iudge , therefore would be pressed to death by these ponderous and massy creatures .

The mountaines haue not beene more barren , then they of goodnes : the rockes not so hard as their hearts . The crosse of Christ hath beene held too heauy ; repentance too troublesome a guest for their houses : faith and obedience haue beene cast off as poore friends : all godlynes too waightie ; now rockes and hils are light . Christs yoke was not for their shoulders , Satans must : His law might not be borne it was so heauy ; his wrath must be borne , and that is heauyer . Oh then thrice blessed they ! whose sinnes God bindeth vp in a bundle , and sinkes them in the whirlepoole of forgetfulnes ; that they may neuer be imposed ; for they are too Gen. 4. 13. heauy to be borne .

3. Obserue that before these wicked were Lords of nations and Countreys ; ( for they are said to be Princes , Captaines , Conquerors ; rich men ) now they would be glad of one to hide them . Of all their dominions they begge but the barrenest parcell , a rocke or mountaine : and that to doe them a poore office , to conceale them . How much doth mans auarice and ambition couet here ; how little contents him hereafter ! In death the wickedest Potentate must be content with a graue : after death he would be content with a graue still ; yea glad , if in the bottome of a mountaine he might be hidden .

Heare this ye couetous , that ioyne house to house , and land to land ; by disioyning the societies of men : as if you would leaue the whole earth to your babes . Excutit Sen. natura redeuntem , sicut intrantem . Nature shall as strictly examine your going out , as it did your comming in . Nonne telluris tres tantum cubiti te expectant ? doe Basil. not only three cubites of ground allotte themselues to receiue you ? Onely a graue remaynes ; and all you that boast of your great lands , shall at that day say , haec terr●… mea , and terra tua : this is all my land , this is all thy land : euen so much roome as thy dusts will take vp ; & all the remainder of mighty Hercules , will scarce fill a little pitcher . A litle quantitie of ground hath nature proportion'd thee , distst thou possesse as much as euer the Tempter shewed Christ . When certaine Philosophers intentiuely beheld the Tombe of Alexander ; sayth one : Heri fecit ex auro thesaurum ; bodie aurum ex Alphons . eo facit thesaurum . Yesterday he treasured vp gold , to day gold treasures vp him . Another ; Yesterday the world did not content him ; to day ten cubites containe him . Socrates carried Alcibiades bragging of his lands to a mappe of the world , and bad him demonstrate them : Alcibiades could not find them : for alas , Athens it selfe was but a small and scarce discernable point . A wiser man spake otherwise of his lands . O Ager , quàm multorum fuisti & eris ! nunc meus , & postea mescio cuius . O Land , how many mens hast thou beene and shalt be ! now mine , and herafter I know not whose . So litle ground contents vs when we are dead .

But when the wicked shall rise againe , would it not serue them still with all their hearts ? Had they not rather lie in rottennesse then combustion ? Were not a cold graue more welcome , then a hote furnace ? Yes ; rather had they be dead without sense , then aliue in torment . Now they beg not a cittie , though a little one as Zoar : not a house , though poore and bleake as Codrus his : not an open ayre , though sharpe and irkesome ; scorched with the Indian Sunne , or frossen with the Russian cold : there is no hope of these fauours . Giue them but a mountaine to fall on them , and a rocke to hide them , and they are highly pleased . Here is a strange alteration for the wicked ; When they shall goe from a glorious mansion to a loathsome dungeon : from the table of surfet to the table of vengeance : from fawning obseruants to afflicting spirits : from a bed of downe to a bed of fire : from soft linnen and silken couerings , to wish a rocke for their pillow , and a mountaine for their couerlet . Nay , and yet they that commanded so farre on earth , cannot command this peece of earth , to doe them such a kindnesse . They could in the dayes of their pride speake imperiously enough ; this land is mine , this towne is mine : as Naball sayd , Shall I take my meate and my drinke &c. but nowe they feele , it was none of theirs ; not one hole must shelter them , not one hillocke doe them seruice .

Nothing helpes when God will smite : mountaines and rockes are no defence when God pursues . Doest thou thinke to raigne because thou cloathest thy selfe in Cedar ? What , is Cedar against thunder ? GOD hath a Ier. 22. 15. hand that can strike through Forts , Rockes , and Bulwarkes . The seuenfold wals of Babilon cannot defend the Tyrant within them . The heauens melt at the presence of the Lord : if he touch the mountaines , they smoake for it . The of-spring of the reuiued world offer to build a Tower , whose toppe might reach to Heauen . What securitie could be in it ? Are not thinges nearer to heauen more subiect to the violences of Heauen ; lightning , thunder , and those higher inflammations ? Feriunt summos fulgura montes . In se magna ruunt , summisque negatum est stare diù . God soone made it a monument of their follie and his power . He giues confusion of their voyces and their worke at once . When God raigned from heauen that greatest showre , that euer the earth did or shall sustaine , you knowe their shifts . They thinke to ouer-climbe the iudgement ; and being got vp to the highest mountaines , looke downe with some hope on the swimming valleys . When the water began to ascend vp to their refuged hils , and the place of their hope became an Iland , loe now they hitch vp higher to the toppes of the tallest trees ; till at last the waters ouertake them halfe dead with hunger and horror . The mountaines could not saue them in that day of water , nor shall the mountaines in this day of fire . It is not then the defence of forts or ports , the secrecie of caues or graues , the bottome-burroughes of hils , or vaultie dens of rockes ; not a league with all the elements of the world , beastes of the earth , stones of the street , that can secure them .

Be hidden they cannot , what should they then wish but death : they that once trembled to die , doe nowe more quake to liue : they would bee glad of a riddance , and kisse the instrument of their annihilation . They would prise and embrace it as the best happynes that euer saluted them , if like beasts they might perish to nothing . Here they enuie the storke , stagge , rauen , oake for long life , and chide nature for their owne shortnesse . But at this day they would change with any flower , though the continuance thereof were not so much as Ionah's Gourds : and thinke not to be , was to be happy . The pangs of the first death , are pleasures , in respect of the second .

But what hope is there of their securitie or refuge in mountaines ; when ver. 14. The very heauen shall depart So Esa. 34. 4. a s●…rowle that is rolled vp together , and euerie mountaine and Iland shall be moued out of their places . Heauen is expansum tanquam linteum , & diducta la●…ina ; but shall then be folded vp like a garment ; whose beautie is not Hebr. 1. 12. seene : or rolled together like a volume , whose large contents are as it were abridged : not that the matter of the world shall be quite abolished . For as we say now of grace ; Adolet non abolet naturam gratia : so we may say of glorie : Perficit non perdit mundum gloria . Corruption shal be taken away , not all the matter that was corrupted . But if all things be thus narrowly searched , how shall the vngodly hope to lye hidden ?

We haue now considered the horror of the Reprobates ; let vs looke to the Iudge , from whom they desire to be hidden . From the presence of him that sitteth on the throne , and from the wrath of the lambe . In whom we find an omniscience , and an omnipotence . which circumstances the time allowes me but to mention . First for his all knowing Wisdome .

From the face .

It was euer the fashion of guiltines , to flie from the presence of God . Adam had no sooner sinned , but he thrusts his head in a bush . Sins ineuitable effect is Shame . Though impudence beare it our for a time . Ier. 6. They were not ashamed when they had committed abomination : yet they shall one day beare the reproch of Ier. 6. 15. Chap. 31. 19. their sinnes , and be ashamed , yea euen confounded . Shame must come ; either first to repentance . Rom. 6. what Rom. 6. 21. fruit had you then in those things , wherof you are now ashamed : or at last in vengeance ; let them be ashamed that transgresse Psal. 25. 3. without a cause . Let this teach vs how to iudge rightly of sinne , that driues vs from the face of God .

But doth not the glory of the Lord fill all the earth ? Whither then shall they goe from his face : whither fly from Psal. 139. 7. his presence ? we shall find the Prophet concluding in that Psalme ; that there is neither heauen , nor hell , nor vttermost part of the sea ; nor day nor night , light nor darknes , that can hide vs from his face . Our sitting , lying downe , rising vp , the words of our tongues , wayes of our feete , thoughts of our hart , our reines , bones and mothers wombes , wherein we lay in our first informitie , are well knowne to him . Let vs not flatter our selues , as if we would plucke out the eye of knowledge ; God hideth his face , he will neuer see Psal. 10. 11. vs . For there is neither couch in chamber , nor vault in the ground ; neither bottomes of mountaines , nor holes of rockes ; neither secret friend , nor more secret conscience ; neither heauen nor hell that can conceale vs .

Of him that sitteth .

Christ now sittes in glory . Whiles he was on earth how little rested he ! He dearly earned that voice , before he heard it ; Sitte thou at my right hand : now behold he sittes . Good rest is the reward of good labour : the weeke of our dayes spent , we shall haue an eternall Sabboth ; enter into Gods rest ; Apoc. 14. rest from our labours . Hast thou laboured , thou shalt haue ease : hast Heb. 3. 11. Reu. 14. 13. thou trauelled in the wayes of grace , thou shalt sitte on the seate of glory .

On the throne .

Christ at this day shall appeare in his true Maiestie : on earth he would not be crowned ; the reason of his refusall was ; my Kingdome is not of this world ; now he sittes in his Throne . He hath a Kingdome here , but it is secret in the conscience : then it shall be conspicuous ; sitting in his Throne . His maiestie hath beene despised ; but now Bring those mine enemies that would not Luk. 19. 27. haue me raigne ouer them , and slay them before me .

Thus differs Christs first comming and his second . Then in humilitie , now in glory : then with poore shepheards , now with mightie Angells ; then the contempt of nations , now the terror of the world : then crowned with thornes , now with maiestie : then iudged by one man , now iudging all men : then in a cratch , now in a Throne . You see his All-knowledge ; now for his Almightines .

From the wrath .

The wrath of Christ is his Iustice : Attribuitur ira Deo per effectum . As man offended seekes reuenge : so when God executes iudgment , it is called his wrath . But passion in vs , perfection in him . He hath long beene prouoked ; giue him now leaue to stricke . You that made so light to trample his bloud vnder your sensuall feet , shall now find what his wrath is . Let vs now thinke of this wrath , that we may escape it . The commination Chrise . of hell doth not lesse commend Gods prouidence , then the promise of heauen . Nisi in●…ntata esset gehenna , o●…es in gehennam C●…beremur . Now or neuer is this wrath to be escaped : therefore , Kisse the Son least he be angry , and so ye perish from the way ; if his wrath be kindled , Psal. 2. 12. yea but a little , Blessed are all they that put their trustin him .

Of the Lambe .

Christ was called a Lambe in his passion ; so here in his comming to iudgment ; not that he should suffer any more ; but to shew that the same Lambe that was slaine shall giue sentence on his murderers . The Father iudgeth no man , but hath committed all iudgment vnto the Ioh. 5. 22. 27. So act. 17. 31. & Reu. 1. 7. Sonne . And hath giuen him authoritie to execute iudgment , because he is the sonne of man . It shall aggrauat their vexation , that the Lambe who offred his bloud for their redemption , shall now censure them for despising . He that would haue beene their mediatour to pray for them , & their aduocate to plead for them , must nowe bee their Iudge to sentence them . The Lambe that saueth the sheepe on the right hande , shall cast off the goats on the left . The Lambe they haue contemned , by this Lambe they shall be condemned . Woefull men , whome the wrath of the Lambe lights on : for he shall giue them an Ite maledicti . What shall then become of them , but to knocke at the gates of heauen whiles those gates are standing , and crie for euer to God but to no purpose !

I haue no will to end with a terrour ; yet no time to sweeten your thoughts with those comforts which fayth might sucke from this last word the Lambe . I say no more : the godly shall find him a Lambe indeede ; as willing now to saue them , as before to suffer for them . He hath purchased , promised , and prepared a kingdome : & they shall Raigne mith him that sittes on the Throne , and with the Lambe for euermore . To whom be eternall glory .

Amen .

MAIESTIE IN MISERIE OR The power of Christ euen dying . MATH. 27. 51. And behold , the vaile of the Temple was rent in twaine , from the top to the bottome ; and the earth did quake , and the rockes rent : and the graues were opened , and many bodies of Saints which slept , arose .

IN the lowest depth of Christs humiliation , GOD neuer left him without some euident and eminent testimony of his diuine power . He hangs here on the crosse dying , yea dead ; his enemies insulting ouer him , where is now his God ? If he be able to saue vs , let him saue himselfe . He beares not onely the wrath of God , but euen the reproch of men . Yet euen now shall his Diuinitie appeare , and breake like a glorious Sunne through these clouds of miserie : he rents the vaile , shakes the earth , breakes the stones , raiseth the dead .

These two verses stand gloriously adorned with foure myracles .

1. The vaile of the Temple was rent in twaine . You will say perhaps , the substance of it was not so strong , but an easie force might rend it . But ver. 50. Christ was dead before , or dyed at that very instant . It was aboue nature , that a dying , yea a dead man , crucified in so remote a place from it , should rend the vaile within the Temple .

2. The earth did quake . Say the vaile was of lesse substance , yet the huge bodie of the earth will trie a mans strength . In vaine should silly man contend with that , which shall deuoure him . He cannot moue the earth , the earth shall remoue him ; from walking aliue on it , to lie dead in it . Behold the power of Christ ; Terram mouet ; hee makes the vast bodie of the earth to tremble .

3. The rockes rent . Will any yet say , naturall causes can shake the earth ? then let their malicious cauill bee choaked with this third myracle beyond exception ; he breakes the stones ; not little stones , but huge massie rockes .

4. Lastly to stop the mouth of all aduersaries to his diuine power ; he rayseth vp the dead . Suscitare mortuos esepulchro , is onely proper to God . a a Psal. 49. 7. 9. No man can giue a ransome to God for his brother , that hee should liue for euer , and not see corruption . How much lesse when he is dead , recouer him to life againe . Here was the finger of God . Now to proceede in order with the myracles .

1. Myracle .

The Vaile of the Temple , &c. This Vaile was the partition betwixt the Sanctum Sanctorum , & the Sanctum ; as it might be the vpper part of the Quire . b b Heb. 9. 7. Into this went the high Priest alone once euerie yeare , not without bloud , which he offred for himselfe , and for the errours of the people . By the renting this Vaile were many things presignified .

1. This serues for a confirmation of that Christ spoke on the Crosse ; It is finished . The renting of the Vaile doth actually eccho to his wordes , and indeede fulfils them . Here is an end put to all the Sacrifices and Ceremonies of the law . In the new Testament one onely reall and royall Sacrifice , Christ crucified . This was that obiect whereto all those legall rites looked ; & to them all there is now giuen a Consu●…tum est . So that now Coremonia mortua , Lex mortifera : Ceremonies are dead , and the typicall law deadly . Nouum Testamentum latet in veteri , Vetus patet in nouo . The Gospell lay hidden vnder the law , the law is compleat in the Gospell . c c Gala. 4. 9. Now after that you haue knowne God in his Gospell , how turne you againe to the weake and beggarly Elements , whereunto you desire againe to be in bondage ? Gods seruice is now simple and plaine ; d d Ioh. 4. 23. in spirit and truth .

Christ is sayd to be the end of the law : the morrall law he kept himselfe syncerely , and satisfied for vs soundly . The Ceremoniall was referred to him , performed of him , fulfilled in him , extinguished by him . They had all Vig●… a Christo , relationem ad Christum , consummationem in Christo. Hee gaue them their beginning , hee hath also giuen them their end . The Vaile rent , to witnesse the cancelling of that rituall obligation . Christ hath blotted out the hand-writing of ordinances that was against Colos. 2. 14. vs , nailing it to his Crosse. That moment was their last gaspe ; they expired with Christ . But d●…d all Ceremonies then vtterly die ? No : some were typicall prefiguring Christ : those are dead . Some are for decencie and order , adminicula deuotionis , these are not dead . The law of Iewish ceremonies is abolished : but some must be retained . Christ came not to dissolue order . Men consist of bodies as well as soules ; and God must bee serued with both : now bodies cannot serue God without externall rites : the Spouse of Christ cannot bee without her borders and laces . On necessitie there must be some outward obseruances ; but thus qualified . That they be for number few , for signification plaine , for obseruation simple : farre from ostentation , farther from superstition . Christ his Spouse must not flaunt it like an harlot , but be soberly attired like a graue matron . Ceremoniae quasi care moniae , wants a carendo ; as it were ordained to supply the defects of our nature . Because we could not serue God in that simplicitie we ought , therefore wee haue these helpes . Hence it is , that the nearer to perfection , the fewer ceremonies ; as it were the more light , the lesse shadow . In the law were abundant ceremonies , in the Gospell far fewer , in heauen none at all .

This condemnes the Church of Rome for a glorious Harlot , because shee loads her selfe with such a heape of gawdy ceremonies : and their masse for meere Idolatry , which they beleeue to bee a reall propitiatory Sacrifice of Christ , made by the Priestes for the sinnes of quicke and dead . This is to build vp the vaile here rent in pieces , and to accuse Christ of falshood in his Consummatum est . Is an end put to them , and shall they still retaine them , yea obtrude them as principall partes of Gods seruice ; yea worship them , yea bind mens consciences to them on paine of damnation ? Therefore they are liable to Augustines censure ; who cals such Impios sepulturae viol●…tores ; Diggers into the graues of the dead for putrified and rotten reliques . Yea to the Iudgement of God ; who sayth , If ye be dead with Christ Colos. 2. 20. 22. from the rudiments of the world : why , as though liuing in the world , are ye subiect to Ordinances ? after the commaundements and doctrines of men ? They will say , Dicit Papa , sanxit Concilium ; thus sayth the Pope , thus decrees the Councell : but wee , Dixit Dominus , non Donatus : wee heare what the Lord sayes , in his Scripture concerning the law of ceremonies .

2. The second thing signified by the renting the vaile is this . The holy of holyes figured the third heauen ; where GOD sheweth himselfe in glory and maiestie to his Saints . Salomons Temple hadde in it three Courts ; an vtter court whereinto the people were admitted : an inner Court wherein onely the Priests and Leuites entred : an inmost of all , whereinto the high Priest alone , and that but once a yeare ; and this was called Sanctum Sanctorum . So there is a threefolde Heauen : Coelum elementarium , Stellatum , Gloriosum . First the Elementarie heauen , wherein are cloudes , windes , raine , dew : and the birds are called the birds of heauen , that is of this elementarie heauen . The second is the Starrey heauen : So the Sunne is sayd to a a Psal. 19. 6. goe from the end of the heauen , and his circuite vnto the ends of it . The last is the Glorious , heauen , the habitation of God himselfe : and this was signified by the Holy of holyes . The vaile signified the flesh of Christ : the renting of the vaile , the crucifying of Christ : by this is made an entrance into that Sanctum Sanctorum , the heauen of glory . So expressely . Heb. 10. Hauing therefore boldnesse to enter into the Holyest by the Heb. 10. 19. bloud of Iesus ; By a new and liuing way which he hath consecrated for vs , through the vaile , that is to say , His Flesh. Heauen gate was shut vp by our sinnes ; none but our highest and holyest Priest had passage there : but hee rent the vaile , suffred his bodie to be torne by death , that he might giue vs an entrance . Paul speaking of the legall vse of that Holyest place in the Temple , sayth thus . Heb. 9. The holy Ghost this signifying , that the way into the Holiest Heb. 9. 8. of all was not yet made manifest , while as the first Tabernacle was yet standing . But now by Christ his renting the vaile , Patet alti ianua Coeli , the way of saluation is opened . Let this reach forth to vs two comforts .

1. There is no feare to be shut out of heauen , if thou haue faith in Christ : for to thee is the vaile rent , the separation is abolished , Christ is crucified . For So , sayth Saint Peter , b b 2. Pet. 1. 11. an entrance shall be ministred vnto you aboundantly , into the euerlasting kingdome of our Lord and Sauiour Iesus Christ . Indeede to vnbeleeuers and hypocrites , to worldly wolues and luxurious goates the vaile is vp still . How should they enter the Sanctum sanctorum , that neuer approched the Sanctum ? How shall they see the glory of God , who would neuer entertaine the grace of God ? No : to these there are inaccessible barres , and Cherubims with flaming swords , to forbidde their entrance . But to euery good and faithfull Seruant the vaile is taken away ; and Christ sayes ; c c Math. 25. 21. enter thou into the ioy of the Lord .

2. By this meanes we haue in this world a free accesse to the Throne of grace by our prayers : the vaile and separation of sinne and wrath is rent asunder by Christ , and a cleare way made for our supplications . The Propitiatory and Mercie-seate , the Cherubims of glory shadowing it , the very presence of God , were within the Holyest : and the people might not approach it , but stood without a farre off : Our Sauiour hath torne away this vaile , and opened our petitions a free passage to the Seate of mercie in heauen . Hauing such an high Priest ouer the house of God ; ( sayth Paul immediately after the clearing our way through the vaile ) d d Heb. 10. 22. Let vs draw neare with a true-heart , in full assurance of faith , &c. Wee see howe farre our prerogatiue excelles that of the Iewes . They were seruants , we are sonnes , and cry Abba Father : they had Priests , we are Priests : they had a barre , to vs that vaile is rent away . e e Heb. 4. 16. Let vs therefore come boldly vnto the Throne of grace , that we may obtaine mercie , and find grace to helpe in time of neede . This is singular comfort , that poore subiects may bee sure of accesse to the King with their petitions ; yea more , bee heard in all their desires : yea most of all , haue an Aduocate at the Kinges right hand to plead their cause . But then remember the Psalmists caution . f f Psal. 66. 18. If I regard wickednesse in my heart , the Lord will not heare mee . Let the seruants of Baal cry neuer so loudly , if lewdly ; their prayers are not heard . To the cryes of vnfaithfull sinners the vaile is vp still ; and like a thicke cloud reuerberates & beats backe their orisons ; that they cannot ascend to the Throne of grace . Onely faith makes a free passage , and a cleare conscience hath a cleare voyce , that can peirce heauen .

3. The breaking downe of this vaile did make the Holyest and the other part of the temple all one . Whereby was signified , that of two was made one , Iewes and Gentiles one Church . g g Ephe. 2. 14. He is our peace , who hath made both one , and hath broken downe the middle wall of partition betweene vs . So that now those , the Iewes called dogges , eat the bread of the children ; yea they are the children : and h h Gen. 9. 27. Iaphet is perswaded to dwell in the tents of Sem. She is also Beloued that was hated ; euen the Church of the Gentiles is the Spouse of Christ . The vaile that hindred , Paul cals the i i Ephe. 2. 15. Law of commandements , contained in ordinances : this he abolished for to make in himselfe , of twaine , one new man . Heauen gate is no wider open to a Iew , then to a Grecian . k k Gal. 6. 16. In Christ Iesus neither circumcision auaileth any thing , nor vncircumcision , but a new creature . And as many as walke according to this rule , peace be on them , and mercie , and vpon the Israel of God : The Sum of the Gospell , as of the world , is not confined to lighten Iudea onely , but shines vniuersally . There is not one priuiledge , wherein the Gentile hath not as franke a share , as the Iew : the sonnes of Hagar are adopted the sonnes of God ; and the free l l Gal. 4. 26. Ierusalem aboue is the mother of vs all . All this did our blessed Sauiour worke for vs by renting the vaile ; m m Ephe. 2. 16. That he might reconcile both vnto God in one body by the crosse , hauing slaine the enmitie therby .

Oh then let vs keepe the vnitie of the Spirit in the bond of peace . Christ hath made vs at one , let vs not make our selues twaine . The vaile is rent , why set we vp new ; schismes in doctrine , iarres in conuersation ? The bill of diuorcement is cancelled : let vs loue our husband Christ , and for his sake euery man his brother . Let vs set vp no more vailes , least we doe it with the curse of building more Iericho's . There is no bond so sure as Religions ; no ligaments so strong , as faith and a good conscience . Wretched man , that breakest these t●…es , and rentest thy selfe from them to whome thou art by Christ vnited : A mothers , yea a Fathers blessing forsakes thee : and thou buildest vp a new vaile , which thou must looke for no more Christs to come rent asunder .

4. The renting of the vaile teacheth vs ; that when men sinne rebelliously against God , no prerogatiue shall doe them good . The Temple was one of their principallest priuiledges , their glory , their crowne . n n Ier. 7. 4. The Temple of the Lord , the temple of the Lord . It was a figure of the Church militant as Solomon the builder was a figure of Christ . For this Temples sake God often spared them . So Daniel prayes ; o o Dan. 9. 17. Cause thy face to shine vpon thy Sanctuary , that is desolate . Yet when they fall away from God , and crucifie their Messias , this prerogatiue helpes not . For here Gods owne hand rents the vaile , and after giues the whole fabricke a spoyle to the Gentiles . p p Mala. 2. 2. If ye will not heare , if ye will not lay it to heart , I will send a curse vpon you , I will curse your blessings : yea I haue cursed them already , because you doe not lay it to heart . It lies in mans sinne , to make God curse his very blessings : and to punish the nocent in the innocent creatures .

We see the way , how wee may loose Temples , and peace , and Gospell , and all priuiledges ; by running the courses of disobedience . Who can number the blessings we haue enioyed by the Gospell ? Let vs beware , least our vngracious and vngratefull liues robbe vs not of that , with all the appertinent comforts . They that haue trauelled the Belgicke Prouinces , can witnesse the miserable footsteps of warre , and the tyrannie of desolation . Churches and Cities haue no more monuments , but the ruined foundations to testifie that they were . Sin made way for bloud and massacre ; Idolatrie puld downe those wals , which otherwise the most sacrilegious hand should haue forborne . If there had beene no enemie to rase them , they would haue falne alone , rather then couered so blasphemous impietie vnder their guiltie roofes . q q Psal. 122. 7. Peace is within our walles , & prosperitie within our palaces ; blessed for euer be our God of peace for it . Yet we haue a subtle aduersarie , Sacriledge , that incroacheth sore vpon vs , and r r Psal. 83. 12. hath taken many of Gods houses in possession . We cannot say , s s Psal. 74. 8. They haue burnt vp all the Synagogues in the land : but they haue done very wickedly to the Lords Sanctuaries . The wals stand , and it is well if in many places they do so : but there is not a Leuite to feede the people ; alas , how can there when there is nothing left to feede a Leuite ? Couetousnes would do as much hurt with vs , as warre hath done with our neighbours : it would , but I trust in the Lord Iesus , it shall not . Though they haue rent away Gods right , t t Mala. 3. 8. Tithes and offrings : they shall neuer rent away Gods Truth and Gospell : rent themselues from it indeede they are likely to do .

5. Lastly , The Vaile was rent . By renting the part God did threaten the subuersion of the whole . If he spare not the Holy of holyes , then much lesse the rest . Ezek. 9. When God had comanded ; Slay vtterly old & young , maides and children ; he addes withall , And begin Ezek. 9. 6. at my Sanctuary . If God begin at his Sanctuary , he will not faile to end with the rest : if that shall not scape being profaned , how much lesse houses built for riot & disorder , pride & ambition ! If the Temple of praiers , then surely the dens of theeues . u u Ier. 25. 29. For loe , I begin to bring euil on the citie which is called by my name , & shall ye go vnpunished ? sayth God to the Heathen . If the sacredst things defiled by Idolatry shall be subuerted , neuer thinke that your faire houses shall stand , when they are made couerts of oppressions , and convents of superstition ! when the better things are not fauoured , the worst haue small hope . So Peter reasons ; a a 1. Pet 4. 17. If Iudgment shall beginne at the house of God , what shall be the end of them that obey not the Gospell ? If the strong Cedars in Lebanon be rooted vp , woe to the rotten-rooted poplars . If the dragons taile swoope starres from heauen , what shall become of squalid earthy vapours ? The Temple was one of the worlds greatest wonders ; as curious a workemanship as sixe and thirtie yeares could make it : it wanted not the art of man , yea the blessing of heauen was added to it . Yet now loe , Etiam periere ruinae ; this goodly building by sin was brought to ruine , yea euen the very ruines are perished . Shall then your Forts and Pallaces , worldlinges Paradises : full of rapine , emptie of charitie ; stand against all weathers and stormes of iudgement ? No , stone shall fall after stone ; and ruine shall one day tell the passengers , as GOD threatned of Ierusalem ; Here stood a goodly Manner , a sumptuous edifice , a royall Pallace . Or if they fall not downe in themselues , they shall fall to the owners ; whose iniquities haue defiled them .

God punisheth by certaine degrees ; first he rents the vaile , then rents away the Temple : As by Dauids hand he first rent Saules garment , and then rent away his kingdome . God at first toucheth men lightly ; in their goods , quiet , health : if these stirre not to repentance , he proceeds against the whole b b 1. Cor. 3. 16. Know yee not that ye are the Temple of God ? If you set vp in this Temple Idoles , lusts , and euill affections , God first rents the vaile , toucheth you with some gentle afflictions : but if you still continue to make this Temple a denne of theeues , the Temple it selfe will be destroyed .

You haue heard the first myracle , the renting of the vaile . As the Iewes were wont to rend their garments Theophyl . when they heard blasphemie against God : so it may seeme the Temple tore his garments , rent his vaile in pieces , when it heard those execrable blasphemies against the Sonne of God .

2. Myracle .

The earth did quake . The Philosophers haue giuen diuers naturall causes of earth-quakes : as by hote and dry exhalations shut vp in the bowels of the earth , and labouring for vent resisted by the earths solidnes , there ensueth terrae motus , a shaking of the earth , &c. But this was an extraordinary earth-quake ; for it hapned exactly at the very instant of Christs death .

It might bee to set forth the glory of the new Testament , and to vindicate it from inferioritie to the olde . The law was both giuen and renewed with an earthquake . Giuen . Exod. 19. to the hand of Moses . The whole Exod. 19. 18. mount quaked greatly . As at the giuing mount Sinai , so at the renewing mount c c 1. Kin. 19. 11 Horeb quaked . As Eliah stood vppon the Mount , there passed by a strong wind , and after the wind an Earth-quake . So when the Lord of the Gospell dyed , the earth shooke : that d d 2. Cor. 3. 9. the ministration of righteousnesse might not be lesse glorious , then the ministration of death . This myracle shall giue vs a threefolde instruction .

1. To consider the fiercenesse of Gods wrath against sinnes and sinners . For God by shaking the earth did no lesse then threaten the vtter subuersion of those desperate and bloudie wretches . Corah and his confederates were swallowed vp of the earth , for rebelling against Moses the Lords seruant . e e Hebr. 10. 29. Of much how sorer punishment were these worthy , that had crucified ( not the seruant , but ) the Son of God ! If the mercies of God had not bin greater then their iniquities , they had not escaped .

By this we see how able God is to punish sinners : he shewes what he can doe ; it is his mercie , that hee forbeares . Some of these were to be conuerted , therefore concussi , non excussi ; moued not remoued , shaken but not destroied . Ostendisti populo grauia , saith the Psalmist . f f Psal. 60. 3. Thou hast shewed thy people hard things . Shewed , not imposed : shooke the rod , not laid it on . This forbearance of God g g Rom. 2. 4. should lead vs on to repentance : if not , it is but the forerunner of vengeance . Though nowe by mouing the earth he scare and spare these Iewes , yet after the earth spued them out , as an offence to her stomacke . O obstinate hearts , that quake not , when the sencelesse ground quakes that beares so vnprofitable a burden . Cannot the earth admonish thee ? it shall deuour thee . Si non m●…nebit . mouebit . If the almighties hand stirring it , hath not stird thee to repentance ; a Sextons hand shall couer thee with moulds ; a weake shaker shall doe it . Thinke when God moues the earth , he preacheth to thy soule : if thy heart ( so little in comparison of that great vast bodie ) will not tremble , know God hath one thing that shall shake thee to peices ; death .

2. The nature of sinne is here considerable ; so heauie that it makes the very earth to quake . The Iewes sinnes were such a burden , that the earth could not beare them without trembling . The earth is fixed , and standeth fast sayth the Psalmist ; as the Center of the world : it is strange that to bee moued ; euen so strange is the cause that moues it . It must needs bee a monstrous waight of iniquitie , that totters the earth on her foundations . But why is the earth so quiet now ? Doe not innumerable wretches daily crucifie Christ ; by their oathes , blasphemies , and rebellions in his head ; by their persecutions & oppressions in his members ? Is not his word derided , his Sacraments despised , his good creatures abused ? Why doth not the earth shrinke and shake at these horred impieties ? Be still : he that holds his hand from myracles , wil not hold it from plagues : They are for borne , not forgiuen . God keepes silence , but hee sleepeth not : the earth may spare them , but h h Psal. 73. 19. Desolation in a moment shall swallow them . To the Iewes the earth moued , and they stood still : to these the earth shall stand still , and themselues shall be moued .

3. There is nothing on the earth that is not moueable , if the earth it selfe be moueable . i i Psal. 104. 5. God hath laid the foundations of the earth that it should not be moued . Yet so , that hee who laid it , can shake it . If the earth , then whatsoeuer Iob 9. 6. He shaketh the earth out of her place : and the pillars thereof tremble . is built vpon it . k k 2. Pet. 3. 10. The earth shall be burnt , sayth Peter . What alone ? no , the earth with the workes that are therein shall be burnt vp . The workes of mens hands , the workes of their brines , their very thoughts shall perish . l l Heb. 12. 27. The Lords voyce shooke the earth , and hee hath saide , yet once againe I will shake not the earth onely , but also heauen . O blessed place that is not subiect to this shaking : whose ioyes haue not onely an amiable countenance , but a glorious continuance . The things that are shaken shall be remoued , but the things that are not shaken remaine for euer . All the terrours of this worlde mooue not him that is fixed in heauen . Impauidum ferient ruinae . m m Psal. 125. 1. They that put their trust in the Lord , shall be as mount Sion , which cannot beremoued , but abideth for euer . But the Tabernacles and hopes of the wicked shall perish together . n n 1. Ioh. 2. 17. For the world passeth away , and the lust thereof : but he that doeth the will of God abideth euer . Whereon sayth August . Quid vis ? Vtrum amare temporalia , & transire cum tempore ! an amare Christum , & viuere in aeternum ? Whether wilt thou loue the world , and perish with it ? or loue Christ , & liue for euer ?

3. Myracle .

The rockes rent . A wonderfull act , to breake stones and rend rockes . This giues vs two obseruations .

1. This did foresignifie the power and efficacie of the Gospell , that it should bee able to breake the very rockes . As the death and passion of Christ did cleaue those solid and almost impenetrable substances : so the publishing of his death and passion shall rend and breake in pieces the rockie hearts of men . So Iohn Baptist said ; o o Math. 3. 9. God is able of stones to rayse vp children vnto Abraham . The hearts of Zaccheus , Mary Magdalene , Paul , were such rockes ; yet they were cleft with the wedge of the Gospell . This is that Rod of Moses , able to breake the hardest Rockes ; till they gush out with flouds of penitent teares . This is Ieremies hammer , powerfull to bruise the most obdurate hearts . The bloud of the Goate sacrificed , of force to dissolue Adamant . There is power in the bloud of Iesus , to put sense into stones . Blessed are you , if you be thus broken-hearted for him , whose heart was broken for you . For p p Psal. 51. 17. the broken heart the Lord will not despise .

2. Obserue the wonderfull hardnesse of the Iewes hearts . The stones rent and claue in sunder at the cruell death of Iesus : but their hearts more stony then stones , are no whit moued . They rend not their garments , much lesse their hearts : when as the earth rent the Stones her bones , and the rockes her ribbes . The flints are softer then they : the flints breake , they harden . They still belch their malicious blasphemies , the rocks relent : the stones are become men , and the men stones . O the sencelesnesse of a hard heart : rockes will sooner breake , then that can be mollified . Euen the hardest creatures are flexible to some agents : flints to the raine , iron to the fire , stones to the hammer : but this heart yeelds to nothing ; neyther the showers of mercie , nor the hammer of reproofe , nor the fire of Iudgements : but like the stithy , are still the harder for beating . All the plagues of Egypt cannot mollifie the heart of Pharaoh . It is wondrously vnnaturall , that men made the softest hearted of all , should be rigidiores lupis , duriores lapidibus ; more cruell then wolues , more hard then stones . I woulde to GOD all hard-heartednesse had dyed with these Iewes ; but it is not so . Howe often hath Christ beene here crucified ; in the word preaching his Crosse to your eares , in the Sacraments presenting his death to your eyes ; thinke , thinke in your owne soules , haue not the stones in the walles of this Church beene as much moued ? God forbid our obduratenesse should be punished as theirs was : since they would be so stony-hearted , Ierusalem was turned to a heape of stones ; and the conquering Romanes dasht them pitifully against those stones , which they exceeded in hardnesse .

Here let the wicked see their doome : the stones that will not be softned , shall be broken . There is no changing the decree of God , but change thy nature , and then know thou art not decreed to death . Stony harts shall bee broken to pieces with vengeance : doe not striue to alter that doome , but alter thy owne stony heart to a heart of flesh , and so preuent it in the particular . Wolues and goates shall not enter into heauen : thou maiest pull starres out of heauen before alter this sentence ; but doe it thus . Leaue that nature , and become one of Christes sheepe , and then thou art sure to enter . No adulter●… nor couetous person , sayth Paul , q q 1. Cor. 6. 9. shall inherite the kingdo●… of heauen : this doome must stand ; but not against thee , if thou bee conuerted . Such were Ver. 11. ye , but ye are washed , &c. You are not such . Had the Iewes ceased to be stones , they had beene spared . God will roote thornes and bryers out of his vineyard : if thou wouldst not haue him roote out thee , become a Vine : and bring forth good grapes . God threatens to breake the hairy sealpe of him that goes on in sinne ; yet mayest thou ward this blow from thy selfe ; Goe no further on in sinne . When God comes in iudgement to visite the earth , to shatter rockes , and breake stones in peeces ; thou hast a heart of flesh , mollified with repentance . Let the earth quake , and the rockes teare ; thy faith hath saued thee ; goe in peace .

4. Miracle .

The graues were opened , and many bodyes of Sanits which slept , arose . Concerning this two questions are moued .

1. Where their soules were all this while before . I answere , where the scripture hath no tongue , we should haue no eare . Most probably thus : their soules were in heauen , in Abrahams bosome ; and came downe to their bodyes by diuine dispensation , to manifest the power and Deitie of Christ .

2. Whither they went afterwards . I answere by the same likelyhood , that they died no more , but waited on the earth till Christs resurrection ; and then attended him to heauen . But these things that are concealed , should not be disputed . Tutum est nescire quod tegitur . It is a safe ignorance , where a man is not commanded to know . Let vs then see what profitable instructions we can hence deriue to our selues . They are many , and therefore I will but lightly touch them .

1. This teacheth vs , that Christ by his death hath vanquished death , euen in the graue , his owne chamber . That gyant is subdued , the graues flie open , the dead goe out . This beares ample witnesse to that speach of Christ . r r Ioh. 11. 25. I am the resurrection and the life : he that beleeueth in me , though he were dead , yet shall he liue . The bodies of the Saints , what part of the earth or sea soeuer holds their dusts , shall not be detayned in prison ; when Christ cals for them : as the members must needs goe , when the Head drawes them . He shall speake to all creatures , Reddite quod deuorastis : restore whatsoeuer of man you haue deuoured : not a dust , not a bone can be denyed . The bodyes of the Saints shall be raised , sayth August . s s In Enchirid. Tanta facilitate quanta faelicitate : with as much easynes , as happynes . t t Sen. epist. 36. Desinunt ista , non pereunt : mors intermittit vitam , non eripit . Our bodies are left for a time , but perish not : death may discontinue life , not conclude it . Intermittit●… , non interimitur : it may be paused , cannot be destroyed .

2. Obserue , that all the dead doe not rise , but Many , and those Saints . The generall resurrection is reserued to the last day : this a pledge or earnest of it . Now who shall rise with this comfort ? none but Saints : as here Christ takes no other company from the graues , but Saints . u u 1. Thess. 4. 16 The dead in Christ shall rise first . Christ is called a a Coloss. 1. 18. The first borne from the dead : He hath risen , and his shall next follow him . Euerie man in his owne order ; b b 1. Cor. 15. 23. Christ the first fruits , afterward they that are Christs , at his comming . Wormes and corruption shall not hinder : he that sayd To Corruption , thou art my mother : and to the wormes , you are my brethren and sisters : sayd also , I know that my Redeemer liueth , and one day with these eyes I shall behold him . The wicked shall also be raised , though with horrour , to looke vpon him whom they haue pierced . But as Christ did here , so will he at the last , single out the Saints to beare him companie .

3. This sheweth the true operation of Christs death in all men . We are all dead in our sins , as these bodies were in their graues : now when Christs death becomes effectuall to our soules , we rise againe and become new creatures . From the graue of this world we come into the Church , the holy Citie . But thou complainest of the deadnes of thy hart : it is well thou complainest ; there is some life or thou couldst not feele the deadnesse . c c Ioh. 5. 25. The houre is comming & now is , when the dead shall heare the voice of the Sonne of God , and they that heare it shall liue . If this word hath raysed thee from death , and wrought spirituall life in thy heart , thou shalt perceiue it by thy breathing , words glorifying God ; & by thy mouing , in the waies , & to the workes of obedience .

4 Obserue that these Saints which arose , are sayd to haue Slept . The death of the godly is often called a Sleepe . So it is sayd of the Patriarches and Kings of Iudah , they slept with their fathers . So Paul saith , they d d 1. Cor. 15. 18 sleep in Christ . The Coffin is a couch ; In quo molliùs dormit , qui benè in vita laborauit , wherein hee takes good rest , that hath wrought hard in the worke of his saluation before he went to bed . Foelix somnus cum requie , requies cum voluptate , voluptas ●…um aeternitate . It is a sweete sleepe that hath peace with rest , rest with pleasure , pleasure with euerlastingnes . So the godly sleepe , till the Sound of a Trumpet shall waken them , and then eternall glory shall receiue them .

5. Lastly obserue that Ierusalem is called the Holy citie , though she were at this time a sinke of sinne , and a debaushed harlot . Either as some thinke , that she is called holy , because she was once holy . So Rahab is called the harlot , because she was a harlot . Simon is termed the d d Math. 26. 6. Leper , for that hee was a leper : and e e Math. 10. 3. Mathew the Publican , for that he was a Publican . Or els she was called holy for the couenants sake ; in regard of the Temple , sacrifices , seruice of God ; and of the elect people of God that were in it . Whence we may inferre , how vnlawfull it is to separate from a Church because it hath some corruptions . Is apostate Ierusalem that hath crucified her Sauiour , called still the holy Citie : and must England that departeth in nothing from the faith and doctrine of her Sauiour , for some scarce discernible Imperfections be reiected as a foedifragous strumpet ? But there be wicked persons in it : what then ? Shee may be still a holy Cittie . Recedatur ab iniquitate , non ab iniquis . Let vs depart from sinne , we cannot runne from sinners .

Thus we haue considered the Miracles ; let vs now looke into the causes , wherefore they were wrought .

These may be reduced into fiue . In respect of The Sufferer dying . The Creatures obeying . The Iewes persecuting . The Women beholding . The Disciples forsaking .

1. In regard of Christ ; to testifie not onely his Innocencie , but his Maiestie . His Innocencie , that hee was as Pilates wife acknowledged , a f f Math. 27. 19. Iust man . His Maiestie as the Centurion confessed , g g Math. 27. 54. Seeing the earth quake and the things that were done ; Truely this was the Sonne of God . He seemed a worme , no man : the contempt and derision of the people , forsaken of his confidence : in the midst of all God will not leaue him without witnesses ; but raiseth vp senseles creatures as Preachers of his deitie . Est aterni filius , qui illic pendet mortuus . He that hangs there dead on the Crosse , is the Sonne of the eternall God . Rather then the children of God shall want witnesses of their integritie , God will worke myracles for their testimonie .

2. In regard of the Creatures , to shew their Obedience to their Creator : they are not wanting to him , that gaue being to them . These demonstrate , it was their Lord that suffered ; and that they were ready to execute vengeance on his murderers . The heauen that was darke would haue rained fire on them : the earth that quaked , shooke them to peeces : the rockes that rent , tumbled on them : and the graues that opened to let out other prisoners , haue swallowed them quicke . They all waited but his command to performe this revengefull execution . Who shall now dare to persecute Christ in his members ? The stones are thy enemies , the earth gapes for thee , hell it selfe enlargeth her iawes : if the Lord but hisse to them , they are suddenly in an vprore against thee . Goe on in your malice ye raging persecutors : you cannot wrong Christ , no not in his very members , but you pull the fists of all creatures in heauen , earth , and hell about your eares : flies from the aire , beasts from the earth , poison from sustenance , thunder from the clouds ; yea at last also ( though now they helpe you ) the very deuils from hell against you . All creatures shoote their malignancie at them , that shoot theirs at Christ .

3. In respect of the Iewes , his enemies ; to shame and confound them . The rockes and graues are moued at his passion , not they . Lapides tremunt homines fremunt . The stones rent , the huge earth quakes with feare ; the Iewes rage with malice . We see how difficult it is to mollifie a hard heart : harder then to remoue a mountaine , raise the dead , cleaue a rocke , shake the whole earth . It is a great mryacle to conuert a wicked man ; greater then rending of rockes . Moses rod stroke a Rocke thrice and did it : ministers haue stroke mens rocky harts three hundreth times , and cannot . The graues sooner open , then the sepulchers of sinne and darkenes : the vast earth sooner quakes , then mens hearts at Gods iudgements .

4. In respect of the women that stood by ; that their faith might be confirmed . For seeing him on the Crosse , at their mercie , whose bowels neuer knew the softnes of such a nature : exposed to all the tyrannie of their hands and tongs : hands that like cruell Chirurgions searched euery part of his blessed body : tongues that ranne nimbly through all the passages of obloquie , till they had ouertaken reproch it selfe , and cast it on him : His body at the full will of the tormenters , and his soule not without intolerable terrors ; as they might iudge by strange speech that came from him ; My God , my God , why hast thou forsaken me ? Doth man triumph ouer him , and doth God forsake him ? This might breed in their hearts a suspition : either that hee was a deceiuer , or else vtterly cut off . To stifle this doubt in the very birth , hee shakes the earth , and rends the rockes ; that as they knew him dying Hominem v●…rum , so they might perceaue him doing these myracles not Hominem merum ; but the euerliuing God . These wonders ; blow the sparke of their faith , almost dying with Christ ; and roote in their hearts a deepe and infallible perswasion of their Sauiour . Something there is to keepe the faith of the elect from quenching , though Satan raigne on it showres of discomforts . Though no obiect greets the eye of flesh but discouragement yet there is a secret Sp●…it within , that will neuer suffer the faith to faile .

5. In regard of the Disciples ; to shame and conuince them for leauing him , Christ had said before , Luk. 19. Luk. 19. 40. Si hitacerent , loquerentur lapides . If these ( speaking of his Disciples ) should hold their peace , the stones would immediatly cry out . Loe , this saying is here come to passe : the Disciples hold their peace , the stones speake : they forsake Christ , the rockes proclaime him . Such a shame is it for Apostles and ministers of Christ to hold their peace ; that if they be silent , the very stones shall preach against them . The walles , windowes , pauements of Churches shall cry out against such Pastors , that vndertake the office of a sheep-heard , and feed Christ his flocke with nothing but ayre . And euen you that come to heare ; if no remorse can be put into your hearts at the relation of our Sauiours death : if you haue no feeling of his sorrowes , no apprehension of these mysteries , no repentance of your sinnes , no emendation of your liues ; know that the very seates whereon you sit , the walles of your Temples , the very stones you tread on , shall beare witnesse against you .

Now the Lord Iesus , that at his death brake the Rockes ; by the vertue of his death breake our rocky hearts ; that being mollified in this life they may be glorified in the life to come . Grant this O Father for thy mercies sake , O Christ for thy merits sake , O holy Spirit for thy names sake : To whom three persons , one onely wise and eternall God , be glory and prayse for euer .

Amen .

THE FOOLE And His Sport . PROV. 14. 9. Fooles make a mocke at sinne .

THE Prouerbes of Salomon are so many select aphorismes , or diuinely morall Sayes , without any mutuall dependance one vpon another . Therefore to studie a coherence , were to force a marriage betweene vnwilling parties . The words read spend themselues on a description of two things : the Foole , and his Sport . The Foole is the wicked man : his Sport , pastime , or babble is Sinne . Mocking is the medium or connexion , that brings together the Foole and Sinne : thus he makes himselfe merry ; they meete in mocking . The foole makes a mocke at sinne .

Fooles .

The foole is the wicked : an ignorant heart is alwayes a sinfull heart : and a man without knowledge , is a man without grace . So Thamar to Ammon vnder his rauishing hands ; a a 2. Sam. 13. 13 Doe not this folly . If thou doest it , Thou shalt be as one of the Fooles in Israell . Ignorance cannot excusare a toto ; wilfull not a tanto . b b 2. Thes. 1. 8. Christ shall come in flaming fire rendring vengeance to them that knowe not God . The state of these Fooles is fearefull . Like hooded Hawkes , they are easily carryed by the Infernall Falconer to hell . Their lights are out , how shall their house scape robbing ? c c Ier. 4. 22. These Fooles haue a knowledge , but it is to doe euill . They haue also a knowledge of good , but not scientiam approbationis : they know , but they refuse it . So God iustly quites them : for though hee knowe them ad scientiam , he will not know them ad approbationem . But giues them a Discedite , nescio vos . d d Math. 7. 27. I know you not : depart from me ye workers of iniquitie .

A man may be a Foole two wayes ; by knowing too Little Much.

1. By knowing too little ; when hee knoweth not those things , whereof he cannot be ignorant , and doe well . e e 1. Cor. 2. 2. I determined not to know any thing among you , saue Iesus Christ , and him crucified . But euery man sayth hee knowes Christ . If men knew Christ his loue in dying for them , they would loue him aboue all thinges : how doe they know him , that loue their money aboue him ? Nemo verè nouit Christum , qui non verè amat Christum . No man knowes Christ truely , that loues him not syncerely . If men knew Christ , that he should be Iudge of quicke and dead , durst they liue so lewdly . Non nouit Christum , qui non odit peccatum . Hee neuer knew Christ , that doth not hate iniquitie . Some attribute too much to themselues , as if they would haue a share with Christ in their owne saluation . Nesciunt & Christum & seipsos : they are ignorant of both Christ and themselues . Others lay too much on Christ , all the burden of their sinnes , which they can with all possible voracitie swallow downe , and blasphemie vomite vp againe vpon him . But they know not Christ , who thus seeke to diuide Aquam a sanguine , his bloud from his water ; and they shall faile of iustification in heauen , that refuse sanctification vpon earth .

2. By knowing too much ; when a man presumes to know more then he ought . His knowledge is apt to be pursie and grosse , and must be kept low . f f Rom. 12. 16. Mind not high things , sayth the Apostle . Festus slandered Paul , that g g Act. 26. 2●… much learning had made him madde . Indeed it might haue done , if Paul had bin as proud of his learning , as Festus was of his honour . This is the h h 1. Cor. 8. 1. knowledge that puffeth vp . It troubles the braine , like vndigested meate in the stomach : or like the scumme that seeths into the broth . To auoyd this follie , Paul fortbids vs to i i Rom. 12. 16. be wise in our owne conceites . Whereof I find wo readings ; Be not wise in your selues ; and Be not wise to your selues .

Not in your selues ; coniure not your witte into the circle of your owne secret profit . Wee account the simple Fooles , God accounts the crafty Fooles . He that thinkes himselfe wise , is a Foole ipso facto . It was a modest speech that fell from the Philosopher . k k Sen. ep. 13. Si quando fatuo delectari volo , non est mihi longè quaerendus ; me video . Therfore Christ pronounced his Woes to the Pharises ; his doctrines to the people . The first entrie to wisedome , is Scire quod nescias : to know thy ignorance . Sobrietie is the measure for knowledge , as the Gomer was for Manna , Curiositie is the rennet , that turnes our milke into curds .

Not to your selues ; l l Prou. 5. 16. Let thy fountaines be dispersed abroad , sayth the wisest king : communicate thy knowledge . Math. 5. Christians must be like lights , that wast Math. 5. 15. themselues for the good of those in Gods house . Scire tuum nihil est , nisi te scire hoc sciat alter . Hee that will be wise onely to himselfe , takes the ready way to turne foole . Non licet habere priuatam , ne priuemur eâ . The closer we keepe our knowledge , the likelier wee are to loose it . Standing water soone puddles ; the gifts of the mind , if they be not imployed , will be empaired . Euery wicked man is a foole by comparing their properties .

1. It is a Fooles propertie Futuranon prospicere , to haue no foresight of future things . So hee may haue from hand to mouth , he sings care-away . So the grashopper sings in haruest when the Ant labours : and begges at Christmasse when the Ant sings . The wicked takes as litle care what shall become of his soule , as the naturall foole what shall become of his body . Modo Potiar , sayth the Epicure : Let me haue pleasure now ; m m Eccl. 9. 4. It is better to a liuing dogge then to a dead Lyon . They doe not in faire weather repaire their house against stormes : nor in time of peace prouide spirituall armour against the day of warre . They watch not ; therefore the day of the Lord shall come vpon them as a theefe in the night , and spoyle them of all their pleasures . The maine busines of their soule is not thought of ; nor dreame they of an Audite , till they be called by death away to their reckoning .

2. It is a Fooles propertie to affect things hurtfull to himselfe . Ludit cum spinis ; he loues to be playing with thornes . Neither yet Quod nocuit , docu●…t ; hath that which hurt him , taught him caution , but hee more desperately desires his owne mischiefe . The wicked doe strongly appropriate to themselues this qualitie . Cum illis ludunt , quae illis laedunt : they loue to dally with their owne vexation , who else would do at on the world ; and houer like waspes about the galley-pot , till for one licke of the honey they be drownd in it ! What is your ambition , O ye world-affecters ; sayth August : but to be affected of the world ? what doe you seeke , but n n Confess . lib. 3. per multa pericula peruenire ad plura ? per plurima ad pessima ? but through many dangers to find more ; through easier to find the worst of all ? Like that doating Venetian , for one kisse of that painted harlot , to liue her perpetuall slaue ? The world was therefore called the Fooles Paradise ; there he thinkes to find heauen , and there he sells it to the deuill . Noxia quaerunt improbi ; o o Prou. 7. 23. they hast as a bird to the snare : the deuill doth but hold vanitie as a sharpe weapon against them , and they run full brest vpon it . They need no enemies ; let them alone , and they will kill themselues . So the enuious pines away his owne marrow : the adulterer poysons his owne bloud : the prodigall lauisheth his owne estate : the drunkard drownds his owne vitall spirits . Wicked men make warre vpon themselues with the engines of death .

3. It is a Fooles propertie to preferre trifles and toyes , before matters of worth and waight . The foole will not giue his bable for the kings Exchequour . The wicked preferres bodyes of dust and ashes to their soules of eternall substance : this sinne corrupted and time-spent world , to the perfect and permanent ioyes of heauen : short pleasures to euerlasting happines : a puffe of fame before a solid waight of glory . What follie can be more pitiable : then to forsake corne for acornes : a state of immortalitie for an apple , as Adam did : a birthright with all the priuiledges for a messe of pottage , belly-cheare , as Esau did : a kingdome on earth , yea in heauen too , for asses as Saul did : all portion in Christ for bacon , as the Gergesites Math. 22. did : a royaltie in heauen , for a poore Farme on earth as the bidden guest did . This is the worldlings follie . Villa , bones , vxor &c.

Mundus , cura , caro caelum clausere vocalis . To esteeme grace and glory lesse then Farmes , oxen , wiues : manna then onions , mecrie then vanitie : God then Idols . They may be fitly paralelld with the Prodigall . Hee Luk. 15. forsooke 1. His Fathers house for a strange countrey : these the Church , Gods house , for the world ; a place wherein they should be strangers : and wherein I am sure , they shall not be long dwellers . 2. His Fathers inheritance for a bag of money : so these will not tarrie for their heritagein heauen , but take the bags which Mammon thrusts into their hands on the present . Who but a Foole will refuse the assured reuersion of some great Lordship , though expectant on the expiration of three liues : for a ready summe of money not enough to buy the least sticke on the ground ? This i●… the worldlings folly , rather to take a piece of●… p-coine in hand , then to trust God for the inualuable masse of glory . 3. He forsakes his louing friends for harlots , creatures of spoile and rapine : so these the company of Saints . For the Sonnes of Beliall : those that sing praises , for those that roare blasphemies . 4. Lastly the bread in his Fathers house , for huskes of beanes : so these leaue Christ the true bread of life , for the draffe which the swine of this world puddle in . Here is their Folly to fasten on transient delights , and to neglect the pleasures at the right hand of God for euermore . Psal. 16.

4. It is a Fooles propertie , to runne on his course with precipitation . Yet can he not out-runne the wicked : whose a a 2. King . 9. 20. driuing is like Iehu's the son of Nimshi : he driueth as if he were mad . As if he had receiued that commission , salute no man by the way . b b Prou. 27. 12. The wise man seeth the plague and hideth himselfe , but the foole runneth on and is punished . He goes , he runnes , he flies ; as if God that rides vpon the wings of the wind should not ouertake him . Hee may passe a pace , for he is benefited by the way : which is smooth , without rubbes : and downe a hill , for hell is a bottome . Facilis descensus Auerni . Hast might be good Prou. 15. 24. if the may were good , and good speed added to it . But this is Cursus celerrimus praeteruiam . He needs not run so fast : for numquamserò ad id venitur , a quo nunquam receditur : the foole may come soone enough , to that place , from whence he must neuer returne . Thus you see the respondencie of the spirituall to the naturall Foole , in their qualities . Truly the wicked man is a Foole : so Salomon expounds the one by the other . Eccl. 7. Be not ouermuch wicked , neither be thou foolish : why shouldst thou Eccl. 7. 17. die before thy time ?

Fooles . Obserue , this is plurally and indefinitely spoken . The number is not small ; Stult●…rum plena sunt omnia . Christs flocke is little ; but Satans kingdome is of large bounds . Plurima possima ; vile thinges are euer most plentifull . Wisedome flies like the Raile , alone : but fooles , like Partridges , by whole coueys . There is but one Truth , but innumerable errors . Which should teach vs

1. Not to follow a multitude in euill . In ciuill actions it is good to doe as the most ; in religious , to doe as the best . It shall be but poore comfort in hell , Socios habuisse doloris . Thou pleadest to the Iudge ; I haue done as others : the Iudge answeres ; And thou shalt speed as others .

2. To blesse God , that we are none of the many : as much for our Grace , whereby we differ from the fooles of the world ; as for our Reason , whereby wee differ from the fooles of nature .

Now as these fooles are many , so of many kindes . There is the Sad foole , and the Glad foole : the Haughtie foole , and the Naughtie foole .

1. The Sad or melancholy foole is the Enuious ; that repines at his brothers good . An enemie to all Gods fauours , if they fall besides himselfe . A man of the worst diet ; for he consumes himselfe ; and delights in pining , in repining . Hee is readie to quarrell with God , because his neighbours flocke scape the rotte . He cannot endure to be happie , if with companie . Therefore enuie is called by Prosper ; c c Lib. 3. de virtut. & vitijs . De bono alterius tabescentis animi cruciatus : the vexation of a languishing minde , arising from anothers well-fare . Tantos Inuidus habet iustae poenae tortores , quantos inuidiosus habuit laudatores . So many , as the enuied hath praisers , hath the enuious tormentors .

2. The Glad foole , I might say the Mad foole , is the dissolute ; who rather then he will want sport , makes goodnesse it selfe his Minstrell . His mirth is to fullie euery vertue with some slander ; & with a ●…est to laugh it out of fashion . His vsuall discourse is filled vp with boasting Parentheses of his old sinnes : and though he cannot make himselfe merry with their act , hee will with their report ; as if he roued at this marke , to make himselfe worse then he is . If repentance doe but proffer him her seruice , he kickes her out of dores : his minde is perpetually drunke ; and his bodie lightly dies , like Anacreon , with a grape in his throat . He is stung of that serpent , whereof he dies laughing .

3. The Haughtie foole is the ambitious : who is euer climbing high Towers , and neuer forecasteth how to come downe . Vp he will , though he fall downe headlong . He is wearie of peace in the Countrey , and therefore comes to seeke trouble at Court : where hee haunts great men , as his great spirit haunts him . When he receiues many disappoyntments , he flatters himselfe still with successe . His owne fancie perswades him , as men doe fooles , to shoot away another arrow , thereby to find the first : so he looseth both . And lastly , because his pride will admit of no other punisher , he becomes his owne torment : and hauing at first lost his honestie , he will now also loose his wittes ; so truely becomes a foole .

4. The Naughtie foole is the Couetous . This is the Follie that Salomon saw vnder the Sunne . You heard before of a merry foole ; but the very foole of all is the auarous : for he will loose his friends , starue his bodie , damne his soule , and haue no pleasure for it . So sayth the Prophet . d d Ier. 17. 11. He shall leaue his riches in the midst of his dayes , and at his end shall be a Foole . He wasts himselfe , to keepe his goods from wast : he eats the worst meate , and keepes his stomach euer chiding . He longs like a foole , for euery thing he sees ; and at last may habere quod voluit , non quod vult : haue what he desired , neuer what he desires . He feares not the day of iudgment ; except for preuenting the date of some great obl●…gatio . You would thinke it were pettie treason to call a rich man foole ; but he doth so that dares iustifie it . Luk. 12. Thou Luk. 12. 20. foole , this night shall they fetch away thy soule from thee : then whose shall those things be which thou hast prouided ?

We haue anatomized the Foole , let vs behold his Sport . He maketh a mocke at sinne .

The Fathers call this Infimum gradum , and Limen inferni ; the lowest degree of sinne , and the very threshold of hell . It is Sedes pestilentiae , the Scorners chaire . Psal. 1. 1. Psal. 1. wherein the vngodly sittes , blaspheming God and all goodnesse . Nemo fit repente pessimus . No man becomes worst at first . This is no suddaine euill . Men are borne sinnefull , they make themselues prophane . Through many degrees they climbe to that height of impietie . This is an extreame progresse , and almost the iourneys end of wickednesse : Improbo laetari affectu . Thus Abner cals fighting a sport . e e 2. Sam. 2. 14. Let the young men arise , and play before vs . f f Phil. 3. 19. They glory in their shame , sayth the Apostle ; as if a condemned malefactor should boast of his halter . Fooles make a mocke at sinne .

We shall the more clearly see , and more strongly detest this senseles iniquitie , if we consider the obiect of the Fooles Sport ; Sinne .

1. Sinne , which is so contrary to goodnes : and though to mans corrupt nature pleasing , yet euen abhorred of those sparkes and cinders , which the rust of sin hath not quite eaten out of our nature , as the Creation left it . The lewdest man , that loues wickednesse as heartily , as the deuill loues him ; yet hath some obiurgations of his owne heart : and because he will not condemne his sinne , his heart shall condemne him . The most reprobate wretch doth commit some contraconscient iniquities : and hath the contradiction of his owne soule , by the remanents of reason left in it . If a lewd man had the choice to be one of those two Emperors , Nero or Constantine ; who would not rather bee a Constantine then a Nero ? The most violent oppressor that is cruell to others , yet had rather that others should be kind to him then cruell . The bloudiest murderer desisires that others should vse him gently , rather then strike , kill , or butcher him . Nature it selfe prefers light to darkenesse : and the mouth of a Sorceresse is driuen to confesse , Video meliora , probóque . The most rigid vsurer , if he should come before a seuere Iudge , would be glad of mercie ; though himselfe will shew none to his poore bond-men . In bene viuendo requiem natura fateri .

Cogitur . It is then first a contra-naturall thing to make a mocke at sinne .

2. Sinne , which sensibly brings on present iudgments g g Ioh. 5. 14. Thou art made whole : sinne no more , least a worse thing come vnto thee . Sinne procured the former , and that was greeuous ; 38. yeares bed-rid : Sinne is able to draw on a greater punishment ; Least a worse thing come vnto thee . If I should turne this holy booke from one end to the other ; if I should search all Fathers , yea all writers whether diuine or humaine ; I should euince this conclusion ; that Sinne hales on Iudgement . Pedisequis sceleris supplicium . If there be no feare of impietie , there is no hope of impunitie . Our Machiauellian Politicians haue a position : that Summa scelera nicipiuntur cum periculo , peraguntur cum praemio : the greatest wickednes is begun with danger , gone through with reward . Let the Philosophers stop their mouths : Scelus aliquis tutum , nemo securum tulit . Some guiltie men haue beene safe , none euer secure .

This euerie eye must see . Let adulterie plead that nature is encourager and directer of it ; and that she is vniust to giue him an affection , and to barre him the action : yet we see it plagued . To teach vs that the sin is of a greater latitude , then some imagine it : vncleane , fedifragous , periured . Broad impudence , contemplatiue Bauderie , an eye full of whores are things but iested at : the committers at last find them no iest , when God powres vengance on the body , and wrath on the naked conscience .

Let drunkennes stagger in the robes of good fellowship ; and shrowdit selfe vnder the wings of merriment ; yet we see it haue the punishment , euen in this life . It corrupts the bloud , drownes the spirits , beggers the purse , and enricheth the carcase with surfets : a present iudgement waites vpon it . He that is a theefe to others , is at last a theefe also to himselfe ; and steales away his owne life . God doth not euer forbeare sin to the last day ; nor shall the bloudy Ruffian still h h Psal. 55. 23. escape but his owne bloud shall answere some in present , and his soule the rest eternally . Let the Seminary pretend a warrant from the Pope to betray and murder Princes ; and build his damnation on their tetricall grounds ; which haue Parum rationis , minus honestatis , Religionis nihil ; Little Reason , lesse Honestie , no Religion . Yet we see , God reueales their malicious stratagems , and buries them in their owne pit . Piercies head now stands Centinell , where he was once a Pioner .

If a whole land flow with wickednes , it escapes not a deluge of vengeance . For England ; haue not her bowells groaned vnder the heauy pestilence ? If the plague be so common in our mouthes , how should it not be common in our streets ? With that plague wherwith we curse others , the iust God curseth vs . Wee shall find in that Emperiall state of Rome , that till Constantines time almost euery Emperour dyed by treason or massacre : after the receiuing of the Gospell , none except that reuolter Iulian : Let not sinne then be made a sport or iest , which God will not forbeare to punish euen in this life .

3. But if it bring not present Iudgement , it is the more fearefull . The lesse punishment wickednes receiues here , the more is behind . God strikes those here , whom he meanes to spare hereafter ; and corrects that sonne which he purposeth to saue . But hee scarce meddles with them at all , whom hee intends to beate once for all . The Almond tree is forborne them , who are bequeathed to the boiling Potte . There is no rod to scourge such in present ; so they goe with whole sides to hell . The purse and the flesh scapes , but the soule payes for it . This is Misericordia puniens , a greeuous mercie : when men are spared for a while , that they may be spilled for euer . This made that good Saint cry ; Lord here afflict , cut , burnt , torture me ; Vt in aeternum parcas ; Aug. that for euer thou wilt saue me . No sorrow troubles the wicked , no disturbance embitters their pleasures : But remember sayth Abraham to the merry-liu'ed rich man , i i Luk. 16. 25. Thou wert delighted , but thou art tormented . Tarditas supplicij grauitate pensatur : and hee will strike with iron hands , that came to strike with leaden feete . Tuli , nunquid semper feram ? no ; their hell-fire shall be so much the hoter , as God hath beene coole and tardy in the execution of his vengeance . This is a Iudgement for Sinne that comes inuisible to the world , insensible to him on whom it lights . To be k k Rom. 1. 28. 2. 5. giuen ouer to a reprobate mind ; to a hard and impenitent heart . If any thing be vengance , this is it . I haue read of plagues , famine , death come temperd with loue and mercie : this neuer but in anger . Many taken with this spirituall lethargie sing in Tauernes , that should howle with dragons : and sleepe out Sabboths and Sermons , whose awaked soules would rend their hearts with anguish . Fooles then onely make a mocke at sinne .

4. Sinne that shall at last be laid heauy on the conscience : the lighter the burthen was at first ; it shall be at last the more ponderous . The wicked conscience may for a while lie a sleepe : but l l Ierom. Tranquilitas ista tempestas est : this calme is the greatest storme . The mortallest enemies are not euermore in pitched fields , one against the other : the guiltie may haue a seeming truce , true peace they cannot haue . A mans debt is not payd by 〈◊〉 bring : euen while thou sleepest , thy arrerages run on . If thy conscience be quiet without good cause , remember that Cedat iniustissima pax iustissimo bello : a iust warre is better then vniust peace . The conscience is like a fire vnder a pile of greene wood , long ere it burne ; but once kindled it flames beyond quenching . It is not pacifiable whiles sinne is within to vexe it : the hand will not cease throbbing so long as the thorne is within the flesh . In vaine he striueth to feast away cares , sleepe out thoughtes , drinke downe sorrowes ; that hath his tormentor within him . When one violently offers to stoppe a sourse of bloud at the nostril , it finds a way downe the throate not without hazzard of suff●…cation . The stroken deare runs into the thicket , and there breakes off the arrow : but the head stickes still within him , and rankles to death . Flitting and shifting ground giues way to further anguish . The vnappeased conscience will not leaue him , till it hath shewed him hell ; nor then neither . Let then this Foole know , that his now feared conscience shall be quickned : his death-bed shall smart for this . And his amazed heart shall rue his old wilfull adiournings of repentance . How many haue there raued on the thought of their old sinnes ; which in the dayes of their hote lust they would not thinke sinnes . Let not then the Foole make a mocke at sinne .

5. Sinne , which hath another direfull effect , of greater latitude ; and comprehensiue of all the rest . Diuinam incitat iram . It prouokes God to anger . The wrath of a king is as messengers of death ; what is the wrath of the king of kings . m m Hebr. 12. 29. For our God is a consuming fire . If the fire of his anger be once throughly incensed , all the riuers in the South are not able to quench it : What piller of the earth , or foundation of heauen can stand , when he will wake them ? Hee that in his wrath can open the iawes of earth to swallow thee , sluce out flouds from the sea to drowne thee , raine downe fire from heauen to consume thee ; Sodome , the old world , Corah , drunke of these wrathfull vialls . Or to goe no further , he can set at iarre the elements within thee , by whose peace thy spirits are held together : drowne thee with a dropsie bred in thy owne flesh : burne thee with a pestilence begotten in thy owne bloud : or bury thee in the earthly graue of thy owne melancholy . Oh it is a fearefull thing , to fall into the hands of the liuing God . It is then wretchedly done , thou Foole , to iest at sinne that angers God , who is able to anger all the vaines of thy heart for it .

6. Sinne , which was punished euen in heauen . Angeli detruduntur propter peecatum . 2. Pet. 2. God spared not the Angels that sinned , but cast them downe to hell . It 2. Pet. 2. 4. could bring downe Angels from heauen to hell ; how much more men from earth to hell ! If it could corrupt such glorious natures , what power hath it against dust and ashes ! Art thou better or dearer then the Angelles were ? Dost thou flowt at that which condemned them ? Goe thy wayes , make thy selfe merry with thy sinnes ; mocke at that which threw downe Angels . Vnles God giue thee repentance , and another minde , thou shalt speed as the lost Angels did . For God may as easilie cast thee from earth as he did them from heauen .

7. Sinne , which God so loathed , that hee could not saue his owne elect because of it , but by killing his owne Sonne . It is such a disease , that nothing but the bloud of the Sonne of God could cure it . He cured vs by taking the receits himselfe which we should haue taken . He is first cast into a Sweat ; such a sweat as neuer man but he felt ; when the bubbles were droppes of bloud . Would not sweating serue ? he comes to incision , they pierce his hands , his feete , his sides ; and set life it selfe abroach . Hee must take a potion too , as bitter as their malice could make it ; compounded of vineger & gall . And lastly he must take a stranger and stronger medicine then all the rest ; he must die for our sinnes . Behold his harmles hands pierced for the sinnes , our harmefull hands had committed . His vndefiled feete , that neuer stood in the wayes of euill , nailed for the errors of our pathes . Hee is spitted on , to purge away our vncleannesse : clad in scornefull Robes to couer our wickednesse : whipped , that we might escape euerlasting scourges . He would thirst , that our soules might be satisfied : the Eternall would die , that we might not die eternally . He is content to beare all his Fathers wrath ; that no pang of that burden might be imposed vppon vs : and seeme as forsaken a while , that we by him might be receiued for euer . Behold his side become bloudie , his heart dry , his face pale , his armes stiffe ; after that the streame of bloud had ran downe to his wounded feet . O thinke if euer man felt sorrow like him ; or if he felt any sorrow but for Sinne .

Now is that Sinne to be laughed at , that cost so much torment ? Did the pressure of it lie so heauie on the Sonne of God , and doth a son of man make light of it ? Did it wring from him sweat , and bloud , and teares , and vnconceiueable groanes of an afflicted spirit ; and dost thou O foole , iest at it ? Alas that which put our infinite Redeemer God and man , so hard to it ; must needs swallow vp and confound thee , poore sinfull wretch . It pressed him so farre that he cryed out to the amasement of earth and heauen ; My God , My God , why hast thou forsaken me ? Shall he cry for them , and shal we laugh at them ? Thou mockest at thy oppressions , oathes , sacriledges , lusts , frauds ; for these hee groaned . Thou scornest his Gospell preached , he wept for thy scorne . Thou knowest not , O foole , the price of a Sinne : thou must doe , if thy Sauiour did not for thee . If he suffred not this for thee , thou must suffer it for thy selfe , Passio aeterna erit in te , si passio Aeterni non erat pro te . An eternall passion shall be vpon thee , if the Eternals passion were not for thee . Looke on thy Sauiour , and make not a mocke at Sinne .

8 Lastly Sinne shall be punished with n n Rom. 6. 23. Death : you know what death is the wages of it : not onely the first , but the o o Reu. 20. 6 second death . Inexpressible are those torments : when a reprobate would giue all the pleasures that e●…er he enioyed , for one drop of water to coole his tongue . Where there shall be vnquencheable fire to burne , not to giue light ; saue a glimmering ; p p Isid. Lib. 1. de Sum. Bon. ad ag grauationem , vt videant vnde doleant : non ad consul●…ionem , ne videant vnde gandeant : to shew them the torments of others , and others the torments of themselues .

But I cease vrging this terrour ; and had rather win you by the loue of God , then by his wrath and Iustice . Neither neede I a stronger argument to disswade you from sinne , then by his passion that dyed for vs being enemies . For if the agonie , anguish , and heart-bloud of Iesus Christ shed for our sinnes , will not moue vs to repentance , we are in a desperate case . Now therefore I fitly leaue Pauls adiuration , so sweetely tempered in your bosomes : commending that to your consciences , and your consciences to God . q q Rom. 12. 1. I beseech y●… brethren , by the mercies of God that ye present your bodies a liuing sacrifice , holy and acceptable vnto GOD.

THE FIRE OF CONTENTION OR The trouble that followes the Gospell . Lvk. 12. 49. I come to send fire on the earth ; and what will I , if it be alreadie kindled ?

BEfore I run vpon Diuision , ( and yet Diuision is the subiect of my Text ; and for methods sake I must vse some diuision in my discourse ) I must let you vnderstand , what this Fire is that is sent ; and how innocent our Sauiour is that sendeth it .

1. There may be Dessention betwixt the good and the good : and hereof is the Deuill the author . It is the Enemie that sowes those Tares . This is one of the abominations that the Lord abhorreth : a a Prou. 6. 19. A false witnes that speaketh lies , and him that soweth discord among brethren . God is neuer the immediate cause of that , which he abominates . b b 1. Cor. 11. 16 If any man seeme to be contentious , we haue no such custome , neither the Churches of God . To cleare Christ and his Gospell from causing this ; the tenour of all Scriptures admonisheth vs with Saint Peter . c c 1. Pet. 3. 8. Be ye all of one mind , hauing compassion one of another , loue as brethren , be pitifull , be courteous .

Vnitie is the badge of Christianitie : wee are all the members of one bodie . d d 1. Cor. 12. The eye cannot say to the hands , I haue no need of you , &c. We are all stones of one building , therefore must not iarre one with another , least we ruine the whole house . Christ sayth , that a kingdome diuided cannot stand . The Souldiours would not diuide the vnseamed coate of Christ : farre bee it from vs to rent his bodie . There are three grounds of loue ; vertue , pleasure , profite . Vertue all consent to be the surest and best . That then which is grounded on the best vertue , is the best vnitie : and this is Faith . Loue issuing from Faith is a bond able to tie God to man , man to God : and therefore man to man . This knot is tyed so fast , that the powers of hell cannot vndoe it . All other vnities , but the Communion of Saints may be broken .

There is no peace so indissoluble , as the peace of faith . So contrarily there is no Contention so violent and raging , as that is enflamed by erroneous Religion . e e Lib. 2. Ep. 8. Cyprian writes of Nouatus , that he would not so much as allow his owne Father bread whiles hee liued , nor vouchsafe him buriall being dead : that he spurned his owne wife , and killed his owne childe within her bodie . O the vnmatchable crueltie , that some mens religion , ( if I may so call it ) hath embloudied them to ! What treasons , conspiracies , massacres , did or durst euer shew their blacke faces in the light of the Sunne , like to those of Papists ; all vizarded vnder pretended Religion ? The Pope hath a Canon , called Nos sanctorum Predecessorum , &c. Wee obseruing the statutes of our holy Predecessors , doe absolue those that are bound by fidelity and oath to persons excommunicated from their oathes ; and doe forbid them to keepe their fealtie towards them , Quousque ipsi ad satisfactionem veniant : till they come to yeeld satisfaction . What malicious stratagems against suspended Princes , haue not beene kindled from this fire ? Against what nation hath not this Canon shot the furie ? Yea the more to embolden subiects to such pernicious attempts , the Pope makes them beleeue that the very Apostles take their partes . For so it is manifest by the forme of Gregories sentence ; that he commandeth S. Peter and S Paul , as if they were his bailifs errant , to execute the writtes of his pontificall and priuatiue authoritie .

Malice in humour is like fire in straw , quickly vp , and quickly out : but taking hold of conscience , like fire in steele ; Quod tardè acquisiuit , diù retinet ; what was long in getting , will be longer in keeping . Religion is the greatest enemie to religion ; the false to the true . f f Tertull. Fauos etiam vespae faciunt : waspes also make combes , though in stead of honey wee find gun-powder . Of dissension among professours of the Gospell , Christ is not authour : he neuer gaue fire to burne his Church . Yet he hath his hand in it g g 1. Cor. 11. 19. There must be heresies among you that they which are approued may be made manifest . He drawes good out of euill ; and makes a good Shall of the euill must : so raising a vertue from a necessitie . From contentions begot by Sathan , hee so sweetly workes , that the profession of his but darkely glowing before , shall be made to shine brightly . In Q. Maries time , when persecution wrung the Church , Martyrdome gaue a manifest approbation of many ( vnknowne ) Saints . The vertues of diuers had bin lesse noted , if this fiery triall had not put them to it . Gods glory and power are more perspicuous , in strengthening his against their enemies , then if they had none . Christ came not to send this fire ; yet hee wisely tempers it to our good .

2. There may be Dissention betwixt the wicked and the wicked ; and hereof also is Satan authour . He sets his owne together by the eares , like cockes of the game to make him sport . Hereupon hee raised these great Heathen warres , that in them millions of soules might goe downe to people his lower kingdome . Hereupon hee drawes ruffian into the field against ruffian : and then laughes at their vainely spilt bloud . All the contentions , quarrels , whereby one euill neighbour vexeth another ; all slaunders , scoldings , reproches , calumnies , are his owne damned fires . Thus sometimes the vngodly massacre the vngodly , oppressours deuoure oppressours . h h Esa. 19. 2. I will set the Egyptians against the Egyptians : and they shall fight euerie one against his brother , and euerie one against his neighbour ; Citie against citie , and kingdome against kingdome . The Pharises against the Sadduces : the Turke against the Pope : the Transgressour against the transgressour . Couetousnes shall be against prodigalitie : basenes against pride : temeritie against dastardie . The drunkard spils the drunkard , the theefe robbes the theefe : Proditorisproditor : the Traytour shal be betrayed , and the cosener shall be cheated . i i Esa. 9. 21. They shall eate euerie man the flesh of his owne arme ; Manasseh , Ephraim ; and Ephraim , Manasseh . It is vnpossible , that any true peace should be amongst the wicked , whiles they want the soalder that should glew them together , faith . Agreement in euill is not peace , but conspiracie . Wicked mens combining themselues may be a faction , no vnitie , no amitie : for they haue but metum & noxam conscientia prosoedere : terrour and guilt of conscience for their league . But some may question ; doth not Satan in setting reprobates against reprobates , ouerthrow his owne kingdome ? I answere .

1. The Deuill is politicke , and will not diuide his subiects , when by their holding together hee may diuide the Church . So the Pharises though they hate the Sadduces ; and the Herodians that despise them both : Math. 22. 16. 23. shall all ioyne forces shake and take hands against Christ . Papists are enemies to Truth , Schismaticks to Peace ; yet both the Church : which suffers , as her Sauiour did , in medio ini●…orum , in the midst of aduersaries ; not onely to her now , but at other times also to themselues . Herod and P●…te , were of enemies reconciled friends , that their vnited rancours might meete against Iesus . The Iewes and the Lystrians , so diuersely religion'd , the deuill can make agree , to stone Paul . Act. 14. 19. Thus Satan holds them vnder colours and pay , whiles they can doe him any seruice : but when they can no longer vexe others , hee falls to vexing of them : and enrageth their thirst to one anothers bloud , when they haue done quaffing the bloud of the Saints .

2. The Deuill in raising seditions and tumults among his owne , intends not the destruction , but erection of his kingdome . Perhaps his forces on earth are weakned , but his Territories in hell are replenished : wherein he takes himselfe to raigne most surely . For Satan , during a mans life , knowes not certainely , whether he belongs to God , or to him . Predestination is too mysticall and secret a booke for his condemned eyes to looke into ; and repentance hath often stepped in betwixt old age and death : frustrating the hopes of Satan . Therefore he hastens a wicked man , with what speed he can , to hell ; for till he came within those smoakie gates , Satan is not sure of him ; he may start out of his clutches . For this cause he precipitates witches with much suddennesse to their ends : whom , one would thinke , hee should let liue , that they might doe more mischiefe . No ; such is his malicious policie , he would be sure of some : and rather take one soule in present , then hazard all on the vaine hope of more gaines .

3. There is a Dissention betweene the wicked and godly ; nor yet is Christ the proper and immediate cause of this . For Rom. 12. If it be possible , as much as lieth Rom. 12. 18. in you , liue peaceably with all men .

4. There is an Emnitie betwixt Grace and Wickednes ; a continuall combate betweene sanctitie and sin : and this is the Fire that Christ came to send . Hee is to some a liuing stone , whereupon they are built to life : to others a stone of offence , whereat they stumble to death . Now because the locall seate of holines on earth is in the hearts of the Saints ; of wickednes in the Deuill and his Iustruments : therefore it followes , that the euill will persecute the good , and the good may not partake of the vices of the bad . k k 2. Cor. 6. 16. What agreement hath the temple of God with Idols ! Wherefore come out from among them , and be ye separate , saith the Lord , and touch not the vncleane thing , and I will receiue you . Out of the Egypt of this world hath God called his Sonnes . We are forbidden all fellowship with the vnfruitfull workes of of darkenes ; not altogether with the workers : l l 1. Cor. 5. 10. For then wee must needs goe out of the world . It is commanded Ierem 15. that the precious be separated from the vile : yet Ier. 15. 19. so that they may returne to the good , though the good may not turne to them . It is good for the good to sunder themselues from the incorrigible wicked ; as being the first stayre of the ladder that leaues the earth ; and sets the first step of our iourney to heauen . God in his eternall decree separated the elect from the Reprobate : in his Vocation , he sequesters them from nature and sinne . When hee executes particular iudgement , hee takes Israell from the Tabernacles of Corah : when he will giue the generall , he will seuer the Sheepe from the Goates .

Christ then , who is the m m Esa. 9. 6. Prince of Peace , causeth not quarrels betweene man and man , as they are creatures ; but betwixt goodnesse and euill , as they are contrarie natures . That the sonnes of Beliall hate the sonnes of God , Christ is not the cause , but the occasion . For when the Gospell separates vs from the world , the world then bends his malicious forces against vs . So that Peace in sinne . Ver. 51. Christ came not to send ; but Peace of conscience . Phil. 4. The peace of God , which passeth all vnderstanding , &c. Which because the wicked Phil. 4. 7. will not embrace , therfore n n Ver. 52. 53. Fiue in one house shall be diuided : the Father against the Sonne , and the S●…nne against the Father , &c. The Gospell doth not otherwise worke this diuision , then the Law is sayd to o o Rom. 7. 7. make sinne ; because it made sinne knowne . Or the Sunne is sayd to cause mothes , because it causeth their appearance . Let Paul continue a Pharise , and the Pharises will loue him : conuert he to a Christian , and they will hate him . Whiles we liue after the world , we haue peace with the world , none with God : when we are turned to Christ , we haue peace with God , none with the world .

This ground laid , we will consider , for the better exposition of the words fiue circumstances .

The Fire . Fewell . Kindlers . Smoake . Bellowes .

Wherein we shall find Christs willing , and the fires kindling . Who wils goodnesse to his chosen , which he is sure , will enrage the wicked to their persecution . The cause thus giuen , the fire is left to be kindled by others . For though Non sine Deo patimur , yet non a Deo petimur . The instruments of our affliction will be found vngodly ; who , though they plead , we haue done the will of the Lord , shall goe to hell for their labour .

The Fire .

Is discord , debate , contention , anger , and hatred against the godly . Euery man is composed of foure elementall humours , whereof one is Choler , resembled to Fire . In whom this Choler is most adust , & puissant , they are vsually most hote , furious , fiery . But I speake here of nature ; for grace can alter nature , and purge this corruption . Regeneration is the best physicke to purge Choler . Many medicines hath Philosophie prescribed against this spirituall disease ; but in vaine . The Philosophers seruant could scoffe his Maister : He inueighes against anger , writes volumes against it , & ipse mihi irascitur ; and yet he is angry with me . Onely grace can ( more then giue rules ) giue power to master this madnesse . Fire and Contention haue some resemblances .

1. Debate is like Fire ; for as that of all elements , so this of all passions , is most violent . The earth is huge , yet we walke quietly on it ; it suffers our ploughes to rend vp the entrals of it ; to teach vs patience . The aire is copious , yet admits our respiration . The waters boystrous , yet sayle we vpon them , against them . But Fire , especially getting the vpper hand , is vnmercifully raging : it left nothing behind , to witnesse the former happynes of Sodome . The worlds last destruction , shall be by a a 2. Pet. 3. 12. Fire : and God vseth that , of all elements , to expresse the very torments of hell ; adding b b Reu. 21. 8. Brimstone to it . To this is the anger of God likened ; c c Hebr. 12. 29. Our God is euen a consuming fire . So doth debate exceede all passions : flouds of correction , can quench the turbulent an fiery spitit which is d d Iam. 3. 6. set on fire of hell . Onely one extreame may driue out another ; as we hold our burnt finger to the fire , by a new heat to extract the former . e e Math. 3. 11. So the fire of grace onely must draw out the Fire of debate ; or send it to the euerlasting f f ver. 12. fire to purge it .

2. Contention is like Fire ; for both burne so long , as there is any exustible matter to contend against . Only herein it transcends fire : for fire begets not matter , but consumes it ; debate begets matter , but not consumes it . For the wicked study cause of contention , as g g 1. King 20. 3. 5. 7. Benhadad against Ahab 1. king 20. So when the Pope could find no iust exception against Fredericke the Emperour ; he quarrell'd with him for holding the wrong stirrop ; when the great Prelate should mount his palfrey ; and thought he might easily mistake , for Emperours are not vsed to hold stirrops , yet hee was persecuted almost to excommunication , for it . It is wofull dwelling amongst debatefull men , whose soules hate peace : that are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , h h Rom. 1. 3. without naturall affection ; which Paul makes a reprobates marke : striking all that stand in their way ; and not ceasing to burne , till all matter cease to feede them . Salomon discribes such with a firie comparison . First . ver. 17. he cals him a Busi-body he passeth by , and meddleth with strife belonging not to him : Prou. 26. he thrusts himselfe into impertinent busines ; and is like one that taketh a dog by the eares ; which hee can neither hold , nor well let goe . ver. 18. He notes his politicke villanie . As a mad-man , who casteth firebrands , arrowes , and death ; and saith , Am I not insport ? he scattereth abroad mortall mischiefes vnder the colour of iest . And ver. 20. lest the fire should goe out , hee administers fewell himselfe . Where no wood is , there the fire goeth out . ver. 21. when he hath kindled this flame , hee striues to spread and disperse it ; and is as coales to burning coales , and wood to the fire . The words of a tale-bearer are wounds , and they goe downe into the innermost parts of the belly . They penetrate and cruciate the most tender and sensible places .

3. As a litle sparke growes to a great flame so a small debate often proues a great rent . a a Iam. 3. 5. Behold how great a matter a litle fire kindleth . The wind at first a small vapour , yet gets such strength in going , that it ouer-turnes trees and towers . b b Ecclus. 28. 14. A back-biting tongue hath pulled downe strong citties , and ouerthrowne the houses of great men . Warre is compared to fire . Numb . 21. A fire is gone out of Heshbon , and a flame from the citie of Sihon : it hath Numb. 21. 28. consumed Ar of Moab , and the Lords of the high places of Arnon . But contention runs like wild-fire ; so furious a pace , that nothing but bloud can extinguish it .

4. As fire is prouerbially sayd to be an ill master , but a good seruant : so Anger where it is a Lord of rule is a Lord of mis-rule ; but where it is subdued to reason , or rather sanctified to grace , it is a good seruant . That anger is holy , that is zealous for the glory of God .

This is Diuision ; a raging fire : and able , whether it take hold of ciuilitie or religion , of Burse or Church , to ouerthrow the common good of both .

For ciuilitie , the breaking of relatiues , is the ruine of substantiues . We stand not of our selues , but vpon reference . Want of iustice in magistrates , of instruction in gouernours , of obedience in subiects , of charitie in neighbours , destroyes the common wealth . Some gather thus much from the fift Commandement , by good consequence . Honour thy Father and thy Mother , that thy dayes may be long in the Land which the Lord thy God giueth thee . For if Princes rule well and subiects obey well ; if masters command right , and seruants doe right : if Parents instruct children in the feare of God , and children obey parents in that feare ; this happy harmonie shall preserue the land . If this relation , and reciprocall dutie be neglected , all runs to ruine : and the blessing of long life shall be with-drawne . For it is not fit they should haue long life , that rebell against those from whom they had , and by whom they hold their life .

Begin with the least ascendently . The ouerthrow of a house is Diuision . When the husband and wife draw not euenly in the yoke ; when the one brings fire & the other hath no water to-quench it : when the children are refractarie , the seruants wasters ; there must needes be a decay of this familie . Whereof consists a Citie , but of many housholds ? If the particulars be ruinated , what will become of the generall ? When the members are gone where is the Bodie ? If the Magistrates are vniust , the people disobedient , if one profession quarrell with another , and denie mutualitie : the head refusing to giue guidance , the eyes their sight , the feete to walke , the hands to worke ; the body of that Citie dissolues . The dissolution of cities and townes , must needs ruin the Kingdome . When the members fell out with the stomach , that it deuoured all , and tooke noe paines ; hereon the eye would not see for it , nor the hand worke for it , nor the foote walke for it , &c. so the stomach wanting meate , the eyes , hands , feet , and all members faint and languish . Tributes & subsidies are but the dues and duties of the members to the Prince ; who , as the stomach , returnes all to their welfare and benefite .

Dissention in religion doth no lesse hurt , doth more . It diuides a house . Here. Ver. 52. Fiue in one house shall be diuided : two against three , and three against two . And Math. 10. A mans foes shall be they of his owne household . Math. 10 36. It diuidesa citie . How many cities haue beene destroyed by their owne mutinous distractions , whome forraigne inuasions could not subdue ! It diuides a Kingdome ; whereof Fraunce hath long beene a bleeding witnesse : neither hath England beene insensible . Ac velut in magno populo , cùm saepe coorta est Seditio , saeuitque animis ignobile vulgus : Virg. Iámque faces & saxa volant , furor arma ministrat .

It ouerthrowes propinquitie : the mutuall succour of lending , borrowing , giuing , relieuing is lost . Yea it ouerturnes Nature it selfe , setting c c Math. 10. 35. children at variance against their owne parents . There are three very neare ; Superiour , equall , inferiour ; Parent , wife , children : Ver. 37. yet we must separate from them , rather then from Iesus Christ . Yea it is enough to extirpate all ; Regem , legem , gr●…gem ; Prince , law and people . No wonder then , if the busie deuill seekes so studiously to kindle this fire ! Eccl. Hist. So Eusebius obserues ; The subtle Serpent , when persecutions gaue the Church breathing space , began to vexe her with her owne diuisions .

The Fewell .

Whereon this fire workes , is the good Profession of the godly . So the rulers against d d Dan. 6. 4. Daniell in causa Dei sui : because of his Religion . Psal. 59. The mightie are Psal. 59. 3. gathered against me , not for my transgression , nor for my sin , O Lord . They persecuted vs , not because they find euill in vs , but because they cannot find euill in vs . They runne and prepare themselues against me , without my fault . Without fault ? it is fault enough in their iudgement , because we serue the Lord . e e 1. Pet. 4. 4. They speake euill of vs , because we runne not with them to the same excesse of riot . If we will not communicate with their vicious customes , we shall participate of their raging cruelties . Against Israel , yea because it is Israel , doe they consult : f f Psal. 83. 4. Come let vs cut off them from being a Nation : that the name of Israell may bee no more in remembrance . For this cause was the Babilonian fire kindled against those three seruants of God ; and the same cause moued mysticall Babylon to burne our Martyrs in England . If they would haue turned to Idols and Images , the fire hadde beene put out . We would not , could not yeeld to their superstitions , therefore the Fire burned .

But that which is the occasion of euill , cannot be perfectly good . Indeed that simplie and of it selfe causeth euill , is euill it selfe . But that may be good , which indirectly and by consequence , in mans corrupt nature occasioneth it . The Gospell , and integritie of professing it , is not the efficient but accidentall cause ; or rather properly no cause , but an occasion of this feud . The bright Sun , shining on mudde and filth , is said to cause stench : yet is not the Sun the true cause , but the former putrefaction of the subiect reflected on , when a corrupt vapour comes into the firie region , it is soone enflamed . Their rancorous filth had lyne quiet , as mucke in a dunghill , had not the Sun of the Gospell , shone on it , and stirred it , now howsoeuer the Gospell is not the direct cause of this , yet surely the occasion . For Athens is quiet enough till Paul comes : and till Christ is borne , Ierusalem is husht in peace . Many parishes sticke not to say , we had rest and securitie enough before : but now since preaching came in , and the Pulpets haue beene warmed , there is nothing but disturbation and vnquietnes . How else could this Text be true , that Christ came to send fire on the earth ? The deluge of sinne was vniuersall , and the waters of iniquitie stood vntroubled , and all was a Mare mortuum : but when Christ puts fire to this water , no maruell if they wrastle . The deuill stirres not till God rowse him ; as the wild boare sleepes till he bee hunted . Let darknesse couer mens impieties , and their slumber is vnmolested : produce them to the light and they cannot endure it . The vlcerous side full of dead flesh , feeles not till you touch the quicke . But let Elias tell Ahab of his Idolatries , Iohn Baptist Herod of his lusts ; and then , Thou art mine enemie . The vngodly may pretend other causes , but this is the true one . The Pope refused to confirme an Archbishop Math. Paris . elect , when no insufficiencie could be found against him , onely because of his age : not considering , that himselfe being older did manage a greater place . But if the Archbishop was able to trauell to Rome and backe againe to England , sure he was able to haue sate in the Chaire of Canturbury . Age was the exception ; but the truth was the Archbishops honestie ; that he carried not with him to Rome a golden bottle to quench the Popes thirsty soule : as many others d●d , who returned home with as much wit as they went forth , but not with so much money . Such was the Popes pretense against Reimundus the good Earle of Tholouse , that hee was an Hereticke : but when his iust purgation and iustifying of himselfe would not pacifie his vnmercifull Holinesse ; Act. and. Mon. pag. 273. nor get peaceable possession of his owne lands : it was euident to all eyes , that the Popes desire was not so much to haue the Earle part from his Heresie , as from his Heritage . Persecutors plead castigation of errours , but they meane subersion of truth .

But great peace is prophecied to the Gospell . Esa. 11. The Wolfe shall dwell with the Lambe ; and the Leopard lye Esa. 11. 6. quietly by the kidde &c. And Mica●… . 4. They shall beate their swords , into plowshares , and their speares into pr●…ing Mic. 4. 3. hookes : nation shall not lift vp a sword against nation , neither shall they learne warre any more . I answere , God will either restraine the furie of these sauage beasts , and turne Esaus threats into mildnes when hee meets Iacob . g g Psal. 2. 4. Hee that sittes in heauen laughes at their combinings . Or many Tyrants shall be conuerted to the faith of Christ ; subiecting their Crownes , and laying downe their Scepters at the feete of the Lambe . Or it may intend that outward vniuersall peace which was through all the world , when Christ was borne in the dayes of Augustus . But most specially that peace of conscience , and Communion which shall be among the Saints ; who shall lay aside all querelous differences , and be made one by the bloud of Iesus .

But when the Gospell came to vs in Queene Elizabeths dayes of so blessed memorie , we also had much peace . We had with Gloria in excelsis Deo , sung also Pax in terris . The iron gates of warre were shut vp ; and the long tossed Arke of our Church had an Oliue branch of flourishing peace bestowed on it . The fury of an Aduersary was not knowne ; but Righteousnes and peace kissed each other . Yet was not this peace without great Fires .

1. There was a great fire of Anabaptisme ; a grosse , peruerse , and sottish sect , that hadde washed off their Font-water , as vncleane : and thought it not enough to run out of Babylon , vnlesse they ranne also out of themselues , out of their wittes . This combustion could not be well quenched ; onely we were happily rid of it by the shifting ground . For when the flames were suppressed in England , they burst out beyond Sea .

2. There was a great fire of Brownisme ; an Ignis fatuus , fastning on abundance of crude and squalid matter , could not easily be extinguished . It was blowne vp with the Bellowes of pride ; and because it might not haue the owne swinge , it fell to direct rayling . They say the Church of England may be their mother , but is none of Gods wife : why doe they not call her plaine Whore ? For such is a mother that hath children ; and no husband . But these the whiles are braue Sons , who care not to proue themselues bastards , that their mother may be noted for an Harlot . But the shame be their owne , Integritie hers ; who hath not defiled her bed , though they haue shamed her wombe . But whiles they call her Saint Iohns Beast in the Reuelation ; let them beware , least they proue themselues Saint Pauls Beast ; to the Phil. chap. 3. ver. 2. Dogs . Surely God neuer will leaue peaceable spirits in England , to go dwell with railers at Amsterdam .

3. There was a raging fire of the Papists ; who to mainetaine their spirituall fire of superstition , made vse of materiall fireto set a whole land in combustion . How vnspeakeable were their treasons agaynst that gratious Princesse : which yet if we gather vp into one volume , we shall find their last equalling all ; which should haue beene a fire , a fire indeede ; such a one as hell it selfe could onely belch out . But blesse we our God , that with sweete showres of mercie rayned it out .

These fires haue beene kindled in a Land of peace , though many teares haue beene showred vpon them , & earnest prayers sent vp to heauen , for their quenching . Yea , and will be still , so long as that crowne-shorn generation can transport their burning quils into England ; and their great Antichrist , the Successor not of Peter , but of Romulus , sits on that fierie Chaire . So long as hee is suffered to tyranize ouer nations , to depose Kings , and dispose Kingdomes : who praies Peter and Pope Hildebrand in his second excommunication of Henry Emp. Paule , ( as if they neuer had taught subiects to obey their Soueraignes ) to eradicat and cast out an Emperour from his royaltie . Whereupon he conferred the Empire vpon Rodolphus , with this blasphemous verse . Petra dedit Petro , Petrus diadem●… Rodolpho . All Kingdomes were to Peter giuen by Christ : And Peter may dispose them as he list .

But as Cardinall Benno affirmes , that when this Hildebrand would needs solmnly excommunicate the Em perour , his Chayre burst in pieces , being but newly made of suff●…cient tymber : so if it were throughly broken to fitters neuer ( like Iericho ) to be rebuilded then ( and not till then ) Princes may raigne in peace . From all this we may obserue .

1. That this fire was kindled in Christs time , and hath burned euer since . For if this rage stroke at the head , it will not fauour the members . If the sawcie Deuill durst meddle and incounter with the Captaine , he will not feare to set vpon a meane souldiour . Remember , sayth Christ the word that I sayd vnto you , The seruant is not greater then the Lord : if they haue persecuted Ioh. 15. 20. me , they will also persecute you . We cannot expect that immunitie , which our Sauiour neuer found . In the securest and most quiet state of the Church we haue found this : that sedition hath trode on the heeles of peace ; and persecution beene borne into the world , with the feete forward for hast .

2. That the godly must maintaine this fire ; for there must be in them no deficiencie of fewell . They must hold fast integritie , though this be the matter whereuppon this fire workes . No peace must be had with them , that haue no peace with God : I deny not peace in ciuill affaires , but in conforming our manners to theirs . For righteousnesse must not yeeld to iniquitie : Christ must be borne , and being borne must raigne , though h h Math. 2. 3. Herod rage , and the Deuill foame , and all Ierusalem be troubled at it . i i 1. Sam. 5. 3. Dagon must yeeld to the Arke , not the Arke to Dagon : the ten Tribes come to Iudah , not Iudah goe to them : Ishbosheth to Dauid , not Dauid to Ishbosheth .

The Gospell must be preached though hell breake out into opposition : and we must keepe faith & a good conscience , though persecutors print in our sides the markes of the Lord Iesus .

3. That the fruit of the Gospell is so farre from allowing carnall peace , that it giues Dissention . It hath euer beene the destinie of the Gospell to bring commotion , trouble , and warres ; though no doctrine teacheth so much peace . Math. 10. I came not to Math. 10. 34. s●…nd peace , but a sword . Not that the Gospell of it selfe causeth warres ; for it maketh peace betweene God and man , man and man , man and his inward soule : but it ouerturneth the tables of the money-changers , spoileth the Banke of vsurers , will not let Herod keepe his Herodias , barres Demetrius of his idolatrous shrines , puls the cup from the mouth of the drunkard , denounceth confusion to the oppressor , vnuizardeth painted hypocrisie , and discouers the vgly face of fraud to the world ; therefore it hath enemies , euen to the effusion of bloud , and endeuourd extirpation of all that professe it . So that partly this proceeds from our owne corruption ; that cannot endure the light , because our deedes are euill ; and partly from the malice of Sathan , who by the growth of the Gospell looseth his Iurisdiction . For looke how much ground Christianitie gettes , that bloudie infernall Turke looseth . So that neither can the Deuill so vncontrollably lead men to quiet damnation ; neither can the euill heart bee so securely euill . For the Gospell informes the vnderstanding , the vnderstanding tels the conscience , and the conscience will not spare to tell men their wickednesse . Though Gods hand forbeares to strike outwardly , the conscience smites inwardly ; and the former vniust peace is broken by a new iust war. Men shall by this meanes know hell before they salute , it and discerne themselues in that broad way that leads to damnation . Safe they may be , they cannot be secure . Thus the Gospell begets all maner of enemies , forraine , ciuill , domesticall . Forraigne , the Deuill who now makes apparant his hornes , as if it were high time to bestirre himselfe . Hee sees , he cannot lead soules to his blacke kingdome in a twine-threed , as hee was wont without reluctancie : he must clap irons vpon them , and bind them with his strongest tentations . Ciuill , the world which erst ticed vs on , as a baite doth the fish , not knowing that there is a hooke so neere the iawes wee tooke it for a kind and familiar friend ; but now it is descried and described for a very aduersary . Domesticall , thy owne bosome is disquieted , and thou must muster vp all the forces of thy soule , to take the Traytour that lurkes within thee , thy owne flesh . This is a neare and a deare enemie , yet we must fight against it , and that with a will to subdue it ; denying our selues , and forsaking our delighted lusts and pleasures . The godly must be faine to sit , like the Nightingale , with a thorne against their brest . If they scape conflicts abroad , they are sure to haue them at home : and if forraigne and profest aduersaries should giue ouer their inuasions , yet this domesticall rebell , lust , must with great trouble be subdued . After which spirituall combate , our comfort is that in the end the victorie shall be ours . k k Ecclus. 28. 22. It shall not haue rule ouer them that feare God , neither shall they be burnt with the flames thereof . Hence we learne fiue vsefull lessons .

1. That we haue neede of Patience : seeing we know that the law of our Profession binds vs to a warfare ; and it is decreed vpon that all that will liue godly in Christ , shall suffer persecution . When Fire , which was the God of the Chaldeans , had deuoured all the other wooden deitie , Canopis set vpon him a Caldron full of water , whose bottome was full of holes artificially stopt with waxe : which when it felt the heat of that furious Idol , melted and gaue way to the water to fall downe vpon it , and quench it . The water of our patience must onely extinguish this Fire : nothing but our teares moderation and sufferance can abate it . But this patience hath no further latitude , then our proper respect : for in the cause of the Lord wee must must be iealous and zealous . l l Ieron . ad vigil . Meam iniuri●…m patienter tuli , iniuriam contra Sponsam Christi ferre non potui . Our owne iniuries wee must bury in forgetfulnes , but wrongs to the Truth of God , and Gospell of Iesus Christ , we must striue to oppose and appease . Patience is intollerable , when the honour of God is in dangerous question . Otherwise we must consider , that by troubles God doth trie and exercise our patience . Ideo Deus misit in terram bonam separationem , vt mal●…m rumperet coniunctionem . Therfore God sent on earth a good separation , that he might dissolue an euill coniunction .

2. That wee must not shrinke from our profession , though we know it to be the fewell that maintains this fire . Daniell leaues not his God , though he be shewed the Lyons ; nor those three seruants their integritie and abomination of the Idoll , though the heat of the fire be septupled . Let the Pope spue out his execrations , interdictions , and maledictions ( for his holie mouth is full of curses ) yet keepe wee our faith : it is better to haue the Pope curse vs , then God . His curse is but like Domitians thunder : if you giue care to the crackes and noyse , it seemes a terrible and hideous matter , but if you consider the causes and effects , it is a ridiculous iest . Reuolt not from the Gospell , from thy faith and innocencie , and though he curse , the Lord will blesse . Balaam could say ; Quomodo maledicam ei , cui non maledixit Dominus ? How shall I curse him , whom the Lord hath not cursed ? Rash and headlong iudgement hurts not the person de quo temerè iudicatur , against whom it is denounced ; but him that so indiscreetly iudgeth . Qui conantur per iram aliena coereere , gra uiora committunt . To correct other mens errors in anger , is to commit a greater error then theirs . Let not the thunders of malignant opposers disharten thy zeale m m Hebr. 10. 38. The iust shall liue by faith : but if any man draw backe , my soule shall haue no pleasure in him .

3. That we thinke not much of the troublous fires , that are thus sent to waite vpon the Gospell . He that gaue vs that blessed Couenant , meant not that wee should sticke at these conditions . It is enough to haue this Passeouer though we eate it with sower herbes : to enioy the Lillie , though among thornes . Let the Iewes fret and Deuils run mad ; and many giue ground to these persecutions : yet say we with Peter . n n Ioh. 6. 68. Master , whether shall we goe from thee ? thou hast the words of eternall life . He is vnworthy of Gods fauour , that cannot goe away contented with it , vnlesse he may also enioy the fauour of the world . It is enough to haue the promise of a Crowne , albeit we climbe to it by the Crosse. The ancient Christians vsed to haue Crucem Coronatam pictured , a Crosse with a Crowne on the top of it . Tolle crucem , si vis et habere coronam . Their Hieroglyphicke taught men to attaine the Crowne ; by bearing the Crosse. Though the friends and factours of hell compasse vs round , yet wee haue heauen within vs , would we haue it within vs , and without vs too ? that is only the priuiledge of glory . Cannot Paul endure the o o 2. Cor. 12. 9. thornes and buffets of Satan ? Let him quiet his heart with Gods encouragement . My grace is sufficient for thee . It is enough to haue the p p Phil. 4. 7. peace of God , which passeth all vnderstanding , though we lacke the ( ill condition'd ) peace of the world . Murmure not that the world denies her wanton solace●… , to tickle thee with vaine pleasures : thou hast the q q Rom. 14. 17. ioy of the holy Ghost . God is thy portion . Though the lot fall short in earthly meanes , wealth and worship : yet he is well for a part , that hath God for his portion . Content thy selfe ; this fire must goe with the Gospell ; and thou art vnworthy of the immortall gold of grace , if thou wilt not endure it to be tryed in the Fire r r 1. Pet. 1. 7. Your faith is much more precious then gold that perisheth , though it be tried with fire : and shall be found at last to praise , and honour , and glory , at the appearing of Iesus Christ .

4. That we esteeme not the worse of our Profession , but the better . It is no small comfort , that God thinkes thee worthy to suffer for his Name . This was the Apostles ioy ( not that they were worthy , but ) that s s Act. 5. 41. they were counted worthy to suffer shame for Christ . He refused not to be our Sauiour for the shame he was put to : hee brooked a purple robe to couer his white innocencie ; his face , which is worshipped by the Angels in heauen , to be spit on ; his soule in the midst of all his vnutterable pangs , to be derided and iested at ; some wagging their heads , others mouing their tongues to blasphemie : and if the maner of death could adde to his ignominie , hee suffered the most opprobrious : yet sayth Paul , for our sakes , t t Hebr. 12. 2. he endured the Crosse , and despised the shame ; this , all this shame , that he might bring saluation to vs , and vs to saluation . And shall we be ashamed of his profession ; that was not ashamed of our protection ? If wee be , wee haue read his iudgement ; Hee will be ashamed of vs before his Father in Heauen . The King doth not cast away his Crowne , though it be the occasion of many treasons . Loose not thy hope and holde of a royall Inheritance , because this Title hath many enemies . Hee was neuer worthy to weare a wreath of victorie , that coward-like ran out of the bloudie field . The vnthriftie soule is iustly starued , that will not reape and gather his corne , because there be thistles amongst it . He neuer knew how precious a mettall gold is , that will rather throw away his oare , then take paines at the fornace . It is pitie that euer the water of Baptisme was spilt vpon his face , that forsakes the Standard of Christ , because hee hath many enemies . Israel had neuer gotten that promised Canaan , had they beene afraid of the sonnes of Anak . It is honour enough to be a Christian though others that are contemptible doe cast contempt vpon it . Our Sauiour hath armed vs with a sweet prediction . u u Ioh. 16. 33. These things haue I spoken vnto you , that in mee you might haue peace : in the world you shall haue tribulation ; but be of good cheare , I haue ouercome the world .

5. Seeing the fewell is our integritie ; and this they specially strike at ; let vs more constantly hold together : confirming the Communion of Saints , which they would dissolue . Let vs more strongly fortifie our vnitie , because they so fiercely assault it : and cling faithfully to our Head , from whom their sacrilegious hands would pull vs , x x Ioh. 6. 68. Lord , whether shall we goe from thee ? thou hast the words of eternall life . Where those words are found , woe be to vs if we are not found . Multitudo inimicorum corroboret vnitatem a micorum . Let not brethren fight with themselues , whiles they haue enough forraine enemies . It is enough that foes strike vs ; let not vs strike our friends . No nor yet part with our friends and Christs , because some aduersaries are scattered among them . What though the miscellane rabble of the prophane : as the Brownists terme them , be admitted among vs : shall the lewdnes of these disanull Gods Couenant with his ? Yes say they : this is their mercie : Gods is more . Hee still held Israel for his , when not many in Israel held him for theirs . The desert was a witnesse of their mutinous rebellion against Psal. 10. 6. God and his Minister ; yet the pillar of protection by day and night left them not . Moses was so farre from reiecting them , that he would not endure that God should reiect them , though for his owne aduantage . In all companies there will be euill intruders : Sathan among the Angelles , Saul among the Prophets , Iudas among the Apostles , Nicholas among the Deacons , Demas among Professors . Yet though Thiatira retaines a Iezebell , the good are commanded but y y Reu. 2. 24. to holde their owne .

But wee reserue the ceremonies of a superstitious Church : but we reserue no superstition in those ceremonies . We haue both abridged their number , and altered their nature . As it was a paines not amisse vndertaken of late , to reduce the feast of Christes natiuitie , as neare to the right Quando and period of time , as art and industrie could deuise : by taking vp the loose minutes which in tract of time , and multiplication of degrees , had drawne out a wider distance by certaine dayes , then was congruent to the first Calendar . So hath our Church so neare as shee could abridged the ranke superfluities , and excrescent corruptions , which the Traditionall ceremonies , and ceremoniall Traditions of Rome had brought in , ( and thereby remooued her , from that neerenes to her Sauiour , which shee formerly enioyed ) striuing to reduce her selfe concerning Ceremonies ; for their number to paucitie , for their nature to puritie , for their vse to significancie .

Separate we not then from the Church , because the Church cannot separate from all imperfection . But keepe the Apostles rule . a a Eph. 4. 15. Follow the truth in loue : not onely the Truth , but the truth in loue . Diuerse follow the truth , but not truely .

1. Some there are that embrace the truth , but not all the truth : those are Heretickes . 2. Some embrace the truth , but not in vnitie ; and those are Separatists . 3. Others embrace the truth in vnitie and veritie , but not in heart : and those are hypocrites .

Therefore the Apostle so often vrgeth it : Be ye all of one minde : haue the same affection . As children of one house haue most vsually one and the same education : so all Gods children must be like affected to God , to Christ , to the Church , and one to another . To God in obedience and pietie , to Christ in faith and synceritie , to the Church in peace and vnitie , to their owne sinnes in hatred and enmitie , to one another in loue and charitie . Employing the graces of God bestowed on vs , to the edification and consolation of others : spending our selues , like torches , to giue others light . A Christian , though he be the freest man of all , yet he is seruant to all : to Christ for himselfe , to others for Christ : b b Gal. 5. 13. serue one another in loue . Let this affection of vnitie be encreased by considering three inconueniences of dissension .

1. A great aduantage is giuen to the enemie . They boast the goodnes of others errours , whilst wee agree not in our truth . They take opportunity to shuffle in their counterfet coine , whiles wee consent not in our gold ; I say not so much for the waight or purenes of sub stance , as for the fashion . Is it not a shame for the children of God to dissent , when the children of hell are at peace ? It is a military principle ; Tempt not an enemie , by giuing him the aduantage . What is this , but to harten their malignant opposition to assault vs , when they spie in the Citie a Breach ? Qui vnionem rumpit , vnitatem ruit : Hee that dissolues the vnion of parts , ouerthrowes the vnitie of the whole .

2. Sinne by this meanes steales vp : nor is there an aduantage giuen only to our aduersaries of Rome , but to our enemies of hell . Wickednes is a crafty theefe ; which spying a towne on fire , and all hands labouring to quench it , takes his aduantage of booties ; and what others redeeme , he steales . Whiles we are busie about this Fire , the deuils factors come abroad , like Nicholas Clarkes , and steale away soules . Whiles so many disagree about Christs descending into ●…ell , Sathan gathers many thether .

3 Our soules by this meanes often become 〈◊〉 , & gather corruption for want of scowring them by repentance . Whiles we are carefull and curious about mint and cummin , Iustice and Pietie goe away neglected . We at once grow hote in contention , and cold in deuotion . The fire of the Altar goes out whiles this fire of sedition is fewelled . It was the comparison of a worthy Diuine . The meanes whereby the sheepheards take the Pelican , is to lay fire neere her nest : which she , in a foolish pitie to saue her young ones , offers to flap out with her wings , and so is burned her selfe . So many in a fond compassion to quench this fire , burne their owne wings , rather then help others . If our ashes could quench it , we should not grudge them : but since it encreaseth with part-takings , let vs either quench it with our teares , or by our prayers moue God to put it out . Howsoeuer neglect wee not the estate of our owne soules ; nor suffer our hearts ouer-growne with the rust of corruption , or mosse of securitie . So thou mayest be like the gold-finer that is all day purifying of mettals , till himselfe be reezed , smooted , and soiled all ouer . Take heede , thou mayest be so long about the fire , till thou be made blacke with the smoke .

We haue brought together the Fire , and the Fewell ; now we must looke for Kindlers .

The Kindler .

Of this fire is principally Satan : it is hee that brings the fewell of good mens sanctitie , and the fire of euill mens iniquitie together ; and so begets a great flame . This he doth performe either by his Instruments , or by himselfe . He is the great Bustuarie himselfe , and hath other deputed inflamers vnder him .

Sometimes immediately by himselfe . Reu. 12. That Reu. 12. 4. great red Dragon , with seauen heads and ten hornes , and seauen Crownes on his heads : stands before the woman which was ready to be deliuered , for to deuoure her child so soone as it was borne . When he perceiued that the Great Light ( Christ ) was come into the world , by throwing downe his oracles of darknes , he begins to bustle and howsoeuer he speeds , he wil fight two or three bouts with him , in a monomachie or duell , person to person . He durst not trust this battell to an instrument , or fight by Attourney : Per alium desperat ; quod etiam per se fieri dubitat . this fire he will kindle himselfe . As proud as he is , rather then he will hazard the escaping of a soule from his blacke kingdome , he will in his owne proper person take the paines , to hamper him with his strongest temptations .

Sometimes by his instrumentes , which are many thousands : for if we compare numbers : he hath more helpers on earth to kindle this fire , then Christ hath servants to put it out . Therfore he is called the God of this 2. Cor. 4. 4. world : where sub nomine mundi are meant mundani , worldlings . Reu. 12. He is said to deceiue the whole world . Reu. 12. 9. He labours to deceiue all that are in the world , but he doth deceiue all that are of the world . It was he that stirred vp couetousnes in the Sabeans , and couetousnes stirred vp their harts against Iob. He incenseth Haman , and Haman Ahashueroch against the Iewes . He prouoked Iudas , & almost all Iudah against Iesus . He kindleth malice in their harts that kindle these damnable fires : & shall burne in vnquenchable fire for his labour . It is he that prouoketh the Magistrate to tyrannie , the people to disobedience & trecherie , the learned to heresie , the simple to securitie , all to rebellion and impietie . Men litle thinke , whose instruments they are , & whose businesse they goe about , when they put their finger in this fire . It is the diuel , that puts slander in their tongues , malice in their hearts , & mischeefein their hands : wherby they labour either seducere or abducere , to corrupt mens soules , or to cut their throates . For Satans whole intent is to draw men a cultu Dei debito , ad cultu●… suimet indebitum ; from worshiping the God of light , to worship Rupert . him that is an Angell of darknes . Oh that men would consider what eternall fire is prepared for them , by whom this mysticall fire is kindled !

Now Sathan kindleth two sorts of fires ; Generall , or speciall . And either of these is double . The generall are extended either to errour , or terrour .

1. He kindles the fire of open warre . He is the great generall of that armie . Psal. 2. that doe band themselues against the Lords annointed . The Dragon and his angels fight against Michael and his Angels : There is no fighting against Reu. 12. the Saints , but vnder his colours . Hee was the captaine in that Parisiā massacre ; the Pilot to that inuincible nauie : 88. He is the great master of the inquisition : the grand Cair of all confederacles abroad ; the Machiauell of all conspiracies at home . There was no treason , but was first hammer'd in his forge & tooke the damned fire from his breath . The Pope hath bin his applauded Instrument many yeares , to kindle these belluine & Belial fires . Innumerableseditions of warres haue bin sent from the enginous studie of his holy brest to vexe Christian Emperours and kings : wherein continually the Pope gaue the battell , but the Lord gaue the victorie : and that where his vicar least intended it Hildebrand ( Hell-brandrather ) promised Rodolphus , whom he incensed against his liege-Emperour Henricus , assured conquest : but it seemes the Bishop had small power in heauen , whatsoeuer he pretended on earth : for Rodolphus his ouerthrow gaue Henricus direct proofe to the contrary . It appeares in a certaine letter of Benno to the Cardinals , that this Hildebrand preaching in the Pulpit did so promise and prophecie the death of Henricus , that he bid his auditors no more to take him for Pope , but to plucke him from the Altar : if the sayd Henry did not dye , or were not deiected from his kingdome , before the feast of Saint Peter then next ensuing . But the euent proued the Pope a lyer in the Pulpit ; and therefore I hope tooke from him all impossibillitie of lying in Cathedra , Indeed he laboured tooth and na●…le , by policie and sorcerie , by his friends and fiends to ●…ect this : innumerable were the plots of his treason . One among the rest is obseruable in the letter of the said Cardinall Benno . that he had hired a villaine , obseruing the place in the Church where th●… Emperour vsed to pray , to cary vp to the roofe of the Church a great number and waight of stones ; with purpose to let them fall downe on the Emperours head at his deuotion , and to knocke out his braines ▪ but the traitour being busie to remoue a stone of an vnwonted hugenes to the place , the planke whereon he stood broke ; downe they come both to the floore of the Church , & the stone ( for it seemes his owne impietie made him the heauier to fall first to his center ) fell on him , and quash'd him to peeces .

But what speake I of their particular treasons ? a priuate treachery was but like the French Torney at Chalons . Parvum bellum ; a litle warre : wee areto consider their great Fir●…s , which they haue kindled in the Christion world : when the Princes would neuer haue broke mutuall peace had not the Deuill set on the Pope , and the Pope set on them to this eger contention . But lightly as Mars and money made them Popes ; so Mars and Symonie held them rich Popes . And now through Sathans helpe they haue brought it about ; that as at first no Pope might be chosen without the Emperour , so now no Emperour must bee chosen without the Pope . Both the swords are their claime ; and they will haue them both , or they will lift them vp both against the deniers : and where the sword spirituall may not be admitted , they will make way for it with the sword temporall . It is fit , they say , that they should beare temporall rule , that follow neerest to God : but the Pope and his Clergie follow neerest to God : therefore are the fittest men to rule . It is answered , if God behere taken for that God , which S. Paul speakes of , the Belly : they follow nearest indeed . From the other and onely Phil. 3. 19. true God , they are farre enough . If they were not , they would vse onely spirituall warre against the kingdome of Satan ; and not meddle with temporall war against the kingdomes of Christian Princes . Plead what they can from the wrested Scriptures , and misunderstood Fathers ; yet Frustra Apostolica authoritas pratenditur , vbi Apostolica Scriptura contemnitur : in vaine is Apostolique authoritie pretended , where Apostolicke Scripture is dispised , or peruerted . Non cripit mortalia , qui regna dat coelestia . That God warrants not the taking away of earthly kingdoms , that giues the kingdom of heauen .

2 The second generall fire he kindles , is error and Heresie ; a burning riuer of poyson : that Cup of abomination , which he reacheth out to the world in the hand of that great Babilonian Whore . To maintaine this fire , he cals Councells , enacts lawes , teacheth many Parliaments the promulgation of bloudy Statutes : and wheras other lawes of Princes ( tending to the ruine of iniquitie ) are euer neglected , those that are made against Christians , haue beene most seuerely executed . And least the Deuill in this should appeare like himselfe , the Prince of death and darknes ; heesits thundring in the Popes mouth like an Angell of light , and so directs him ; that vnder In Dei nomine : Amen ; he vnmercifully condemneth his brother . So that the vsurpation of a diuine dispensation , must burne the poore members of Christ at the fierie stakes . Now this fire he kindleth by two malicious courses .

1. By obscuring the light of the Gospell from mens eyes ; and hartning their affection to darknes . So that the children of the night haue so doted vpon Ignorance , that they hate and persecute all the meanes and messengers of illumination . Shine the Sunne neuer so bright , the Papists will see by nothing but Candle-light . Therefore it may be , they are permitted tapers , torches , and candles , to content their carnall deuotion ; that they might not spiritually desire the Light of the glorious Gospell of Iesus Christ , who is the image of God . 2. Cor. 4. 4. And if euer their caliginous minds spie the least glimmering of zeale , or feele a litle turning from their former impieties ; the shrine , picture , or Image of some Saint hath the glory of their conuersion . A very blocke shall haue the praise , rather then God . But wee can hardly beleeue , they are conuerted from darknes to light , that fetch their illumination out of a stone . It is recorded , that at Amesbary , when Queene Alinor the wife of King Henry , 3. Lay there ; a man Act. & Mon. pag. 355. ex . Chron. Rob. Amesburiensis . that fained himselfe to haue beene long blind , came to her , and told her that he had now his sight restored a-againe at the tombe of King Henry her deceased husband . The mother easily beleeued it ; but her sonne Ed●…rd the first knowing this man , that hee had beene euer a dissolute wretch and vile impostor , diswaded her from giuing faith to it : protesting that he knew so well the iustice of his Father ; that if he were liuing , he would sooner pull out both the dissemblers eyes , then restore sight to any one of them . So certainely those Saints , to the vertue of whose dead bones these hypocrites attribute the glory of their conuersion and enlightening ; would ( if they were liuing ) rather say these men had no eyes of grace at all , then that any light was giuen them out of their dead dusts , or painted resemblances . This is Sathans first proiect , to cast a thick cloud of inuincible ignorance , betweene mens eyes and the cleare Sunne .

2. By hindring all those that haue a commission to preach it . Zach. 3. He shewed me Ioshua the high Priest Zach. 3. 1. standing before the Angell of the Lord ; and Satan standing at his right hand to resist ●…m . A dore is opened , but there are many aduersaries : sayth ●…he Apostle . Will you heare the principall aduersarie ? We would haue come vnto you ( euen 1. Thess. 2. 18. I Paul ) once and againe : but Satan hindered vs . The good minister hath no aduersarie in his calling , but he is of the deuils raising . And herein he is either a wolfe or a foxe ; effecting this either by open preuention , or secret peruersion .

1 Openly he opposeth not onely his Principalities infernall , but also Powers terrestriall against it . What preacher euer beganne to sing with a cleare brest , the songs of Sion ; for many hundred yeares vnder the Popes reach : but instantly , Pope , Cardinals , Fryers , Deuils cursed him with belles and candles , and were readie to burne him in flames ! Saeuit mundus , cùm oftenditur immundus . The world is mad , that his dominion and damnation should be spoken against .

2. Secretly he hinders the free preaching of the Gospell , by corrupting their hearts that are deputed to that office . And this he effecteth by infusion of these foure hellish ingredients : Heresie against truth : Schisme against peace : Popularitie against simplicitie ; and couetice against Charitie .

1. He poysons some hearts with hereticall poynts of doctrine ; which being lightly most pleasing to the flesh , are drunke with thirstie attention . Heresie is ( thus defined ) humanosensu electa , Scripturae sacrae contraria , palam docta , pertinaciter defensa : begot of mans braine , contrary to the holy Scriptures , openly taught , and peremptorily defended . By this , so farre as the flesh in man preuailes against the Spirit , Sathan preuailes against the truth . So that if they must needs haue any of the pure gold of Gods word , it shall be so sophisticated , adulterate , and mingled with the drosse of humane Traditions , that they shall not be able to perceiue or receiue it .

2. Those whom he cannot corrupt against truth , he incenseth against peace . Diuision shall accomplish that mischiefe , which errour failed in . Whom he cannot transport to Rome , he ferries ouer to Amsterdam . He will either keepe men on this side the truth , or send them beyond it . Errour on the right hand shall cast away soules , if errour on the left cannot . Some runne so farre from Babylon , that they will not keepe neere Ierusalem : as men that runne so eagerly from a Lyon , that they refuge themselues in the hole of a Serpent . The Schismaticke meets with the Romanist , in superstition another way . Thus Quibus nequit tollere veritatem , negat permittere vnitatem : It he cannot depriue vs of truth , he will not permit vs peace .

3. By perswading men to be temporisers , and to catch at the fauours of great men . Thus when a Preacher must measure his Sermon by his Lords humour , the truth of the Lord of Hoasts is smoothered . Against oppression he dares not speake , because it is his Lords fault : not against pride because it is his Ladies : not against ryot , because it is his young Masters : nor against drunkennesse because they fauour it whom his Great-one fauours . He must not meddle with those vlcers , which he sees to sticke on his Patrons conscience . That were the way to loose both present benefite , and future benefice ; he dares not doe it . Whiles he is their seruile chaplaine , he must learne Turkie-worke ; to make thrum'd cushions of flatterie for their elbowes . It seemes , it was not Gods businesse that such a one made himselfe Minister for ; but his owne or worse . He hath three Masters : he serues his Lord , hee serues himselfe , hee serues the Deuill ; which of these will pay him the best wages ? Thus if Sathan can neither take away the truth , nor peace , yet he labours against simplicitie : that for feare of men , and hope of mens , they forbeare to speake against wickednes . What his kingdome looseth one way , it recouers another .

4. By infecting their hearts with couetousnesse , and extending their desires to an insatiable wealth . With this pill he poison'd Demas ; and Iudas before him , and thousands after him . The Chaire of Rome is filled with this pestilence . England hath found it , though many Princes will not find it . When the reuenues of the Crowne amounted not to halfe the Popes yearly taxes . But we are well eased of that vnsupportable burden : Edward the 3. begun it , for he first made the Premunire against the Pope : and our succeeding Christian Princes haue quite throwne him out of the saddle . God did not make his law so long , but man might easily remember it ; comprising it all in ten Commandements . But the Pope hath curtalled it , & made it far shorter ; abridging the ten commandements into two words ; Da pecuniam Giue money . And for this the whole law shall be dispensed with . Experience hath still proued , that money was the Apostolicall arguments of Rome . An Emperour paid for his absolution 120000. ounces of gold : a deare reckoning for those wares , that cost the Pope nothing .

In the raigne of Hen. 3. The Pope required the tenths of all the moueables in England , Ireland , & Wales : and Ex Math. Parisiens . because he feared , that such moneys could not be speedily enough collected , he sent ouer many vsurers into the land , which were then called Caursini : who would lend money to those of the Clergy that wanted , but on so vnreasonable extortion , that the debters were still beggar'd . So that what by his violent exaction , & subtle circumuention by his owne vsurers ( for all they had was the Popes money ) he desired onely the tenth part , but he got away also the other 9. And indeed the Pope had reason to maintain vsury , for vsury maintained the Pope . Neither is this infection bounded vp with that Bishop , but dissipated among all his Clergie . Not so much as the very Mendicant Fryers , that professe wilfull pouertie , but haue a wilfull desire to be rich . They haue more holines in their hands , then in their hearts : their hands touch no money , their hearts couet it . But the great Belphegor somtimes giues them a purge . Wherupon said W. Swinderby ; If the Pope may take from the Act. & Mon. pag. 454. Fryers to make them keepe Saint Frances rule ; why may not the Emperour take from the Pope , to make him keepe Christs rule ? But whosoeuer gets , the poore Laitie looseth all . There was a booke called Poenitentiarius Asini , The Asses Confessor ; wherein is mentioned this Fable . The wolfe , the foxe , and the asse come to shrift together , to doe penance . The wolfe confesseth himselfe to the foxe , who easily absolueth him . The foxe doth the like to the wolfe , and receiueth the like fauour . After this the asse comes to confession , and his fault was , that being hungry he had taken out one straw from the sheafe of a Pilgrim to Rome ; whereof he was heartily repentant . But this would not serue , the law was executed seuerely vpon him , he was slaine and deuoured . By the wolfe is meant the Pope : by the foxe his Cardinals , Iesuites , Priestes : these quickly absolue one another , how haynous euer their offences were . But when the poore Asse , that 's the Laitie , comes to shrift , though his offence be not the waight and worth of a straw ; yet on his backe must the law be seuerely executed ; and the holy Father the wolfe makes a great matter of it . Immensum scelus est , iniuria quam peregrin●… , Fecesti , stramen surripiendo sibi .

O the insatiable gulfe of that Sea ! God grant , that none of that infection euer come ouer amongst the ministers of the Gospell . There is nothing more absurd , then that those which teach others to seeke the kingdome of heauen , and to despise the world ; should be found to embrace the world with the neglect of heauen .

These are the generall fires this malicious Incendiary kindles . There are also too particular and speciall , which he enflameth in priuate mens hearts : whereby he prepossesseth them with a preiudiciall dises●…mation of the Gospell , for causes either direct , or oblique . Directly for it selfe , or obliquely and by consequence for priuate ends .

1. First he begets in a mans minde a dislike of the word for it selfe . This man esteemes preaching but follie : he sees no good it doth , to haue one pratling an houre or two in a Pulpit . He is a parishioner to two parishes : to the Congregation he liues with , Quoad corpus ; to the Synagogue of Satan , Quoad animam . 1. 1. Cor. 1. 18. Cor. 1. The preaching of the Crosse is to them that perish , foolishnes : but vnto vs which are saued it is the power of God . It is horrible when man , dust and ashes , meere follie ; shall censure the Wisedome of God . Let them haue their wils , be it in their account follie ; yet it pleaseth Ver. 21. God by the foolishnes of preaching to saue them that beleeue . And without this they must liue in errour , and die in terrour : hell fire will make them change their opinions .

2. Others are wrought to hate it onely for second and simister respects . The Masters of that Damosell Act. Act. 16. 19. 16. Possessed with a spirit of diuination , seeing the hope of their gaines gone , brought Paul and Silas to scourging ; and neuer left them , till they saw them in prison . When Demetrius perceiued the ruine ( not so much of the Ephesian Act. 19. 24. Diana , as ) of his owne Diana , gaine and commoditie in making of siluer shrines ; he sets all Ephesus in a tumult . The losse of profite or pleasure by the Gospell , is ground enough of malice and madnesse against it . Cannot a tyrant be bloudie , cannot an oppressor depopulate , an vsurer make benefite of his money , a swearer braue with blasphemies , a drunkard keepe his tavern-session but the Pulpets must ring of it ? Downe shall that Gospell come , if they can subiect it , that will not let them runne to hell vntroubled . Non turbant Evangelium , ●…um ab Evangelio non turbentur : let them alone , and they will let you alone . But if you fight against their sins with the sword of the Spirit , they will haue you by the eares , and salute you with the sword of death . You see the fires that the Deuill Kindleth . It is obiected .

1. Satan knowes that hee can do nothing but by the permission of God . Ans. Therefore not knowing Gods secret will , who are elect , who reprobate , hee laboures to destroy all . And if he perceiue , that God more especially loues any , haue at them to chuse . If he can but bruise their heeles , O hee thinkes hee hath wrought a great spight to God .

2. He knowes that though with his taile he can draw stars from heauen , discouer the hypocrisie of great Professors ; yet he cannot wipe the name of one soule out of the booke of life , which the Lambe hath written there . Answ. It is the Devils nature to sinne against his owne knowledge . Contra scientiam peccabit , qui contra conscientiam peccavit .

3. He knowes , he shall receiue the greater damnation , and the more aggravated torments . And the Devill that deceived them , was cast into the lake of fire & brimstone , where the beast & the false prophet are , & shall be tormented Reu. 10. 20. day & night , for ever & ever . Ans. He sins alwaies with purposed malice of heart , proudly against God , and blasphemously agaynst the holy Ghost : though he receiue the smart himselfe .

We perceiue now the Fire , the Fewell , and the Kindler ; let vs looke to The Smoke .

There goes lightly a Smoke before this Fire . Reu. 9. Reu. 9. 2. He opened the bottomlesse pit , and there arose a smoke out of the pit , as the smoake of a great fornace , and the Sunne and the ayre were darkened by reason of the smoake of the pit . And there came out of the smoke , Locusts vpon the earth , When we see smoke wee conclude their is fire . Christ will not quench the smoking flaxe ; for the smoke Gen. 19. 28. without shewes a sparke of faith within . When Abraham saw the smoke of the countrey going vp as the smoake of a fornace . He knew that the fire was begun in Sodom . This smoke is the signe of persecution ensuing : and it is either Publique or Priuate Publique is two fold .

1. The threatning of Tyrants ; this smoke came out Act. 9. 1. of the mouth of Saul . Act. 9. And Saul yet breathing out threatnings . Such were the Romish vaunts of the Spanish ships : but God quenched that fire in water ; and it was but a smoke . Hee that could forbid the fire to Dan. 3. 25. burne , can also forbid the smoke to become a 〈◊〉 . Onely the massacre at Paris was a fire without a smoke vnles it be smoke enough ( as indeed it is ) for Papists to liue among Protestants .

2. Securitie is a publique Smoke : when men cry Peace , peace ; this is the smoake of warre . The carelesse liues of the old world and Sodom , were portentuous smoakes of their enkindled destruction . Our secure and dead-harted conuersations are arguments of the like to vs . God both auert that , and conuert vs . We feast reuel , daunce , sin , and sing like swannes the prognostickes of our owne funerals . We are not circumspect to looke vp on those , which watch vs with the keene eyes ofmalice our sleep●… giues themhope & our selues danger . Neglect of defence hartens on a very coward enemie . Our comfort only is ; He that keepeth Israel doth not slumber nor sleepe , Psal. 121. 4. The priuate Smoke , particularly laid to a Christian , is a gentler & more soft tentation . But if this Smoke preuaile not , Satan coms with a fiery trial . Ifhe cannot peruert Io seph with his tempting mistres , a kind smoke : he will trie what a Iayle can doe . If the deuill can draw thee to his purpose with a twine threed , what needes he a Cable rope ! If Sampson can be bound with greene withes , the Philistines need not seeke for iron chaines . But Sathan knows , that some will not , like Adam and Esau be wonne with trifles : that some will sticke to Christ whiles the weather is faire , and there is peace with the Gospell ; yet in time of a a Math. 13. 21 persecution start away . When he comes with tempests and flouds , then the house not built on a rocke , b b Math. 7. 17. fals . If our foundation be straw and stubble , we know this fire will consume it : but if gold , it shall rather purge and purifie it .

He will not goe about , that can passe the next way . If a soft puffe can turne thee from Christ , Sathan will spare his blustring tempests : if a smoake can doe it , the fire shall be forborne . If Io●… could haue beene brought to his bow , with killing his cattell , seruants , children ; perhaps his bodie had beene fauour'd . So that after gentle temptations looke for stormes ; as thou wouldst after smoake fire . Inure thy heart therefore to vanquish the least , that thou mayst foile the greatest : let the former giue thee exercise against these latter ; as with wooden Wasters men learne to play at the sharpe . Be thy confidence in him that euer enabled thee ; and affie his promise , that will not suffer thee to be tempted aboue thy strength . Onely handle this weapon with more heedfull cunning : and when thou perceiuest the dallyings of the Deuill , play not with his baites . Corrupt not thy conscience with a little gaine , so shalt thou withstand more . Thinke the easiest tentations a Porcpose before a tempest , smoake before fire , signes and prodigies of a fearefull conflict to come .

There remaines nothing now to be considered but the Bellowes ; that helpe to maintaine this fire .

The Bellowes

Are double ; Passiue and Actiue . Some blow because they cannot , others because they will not auoid it .

1. The Passiue Bellowes are the godly ; for they must haue no peace with wickednesse ; No fellowship with the vnfruitfull workes of darkenesse . We must loue their persons , Ephe. 5. 11. and pray for them as Christ for his crucifiers . But if they will not be conuerted , if they cannot be suppressed , we may desire either their conuersion or confusion : as God willes none to perish as a creature , but as a sinfull creature ; not of his owne making , but of their owne marring . So we must hate not virum , but vitium ; reprouing and condemning euill works , both by our lips and liues ; though our good conuersation be the passiue Bellowes to blow this fire .

2. The Actiue are the wicked ; who doe profoundly hate the good , in regard of both their actions and their persons . To this their owne forwardnesse is helped by the deuils instigation . If thou blow the sparke it shall burne : if thou spitte vpon it , it shall be quenched : and Ecclus. 28. 12. both these come out of thy mouth .

But all men loue good naturally . No , not all : for some haue not onely extinguished the flames of religion , but euen the very sparkes of nature in their hearts .

But some wicked men haue loued the godly : True , but not for their actions , not for their persons , not of their owne natures . But 1. either because God snafles the horses and mules , and curbes the malicious rage of Tyrants . Or 2. conuerts them to the faith and obedience of his truth ; as he tooke Saul from his raging crueltie , and made him readie to die for him , whose seruants he would haue killed : so turning a Wolfe into a Lambe . Or 3. els they loue the good for some benefit by them : and therein they loue not them , so much as themselues in them . So Ahashuerosh loued Hester for her beautie ; Nebuchadnezz●… , Daniel for his wisedome : 〈◊〉 , Ioseph because his house prospered by him : and for this cause did the former Pharaoh affect him .

But otherwise with bloud-red eyes , and faces sparkling fire they behold vs ; as Haman did Mordecai . They plot like Machiauels , raile like Rabshace's , and conspire like Absolons . These are the Deuils Bellowes here , to blow quarrels among men : and shall be his bellowes in hell to blow the fire of their eternall torments . A man that is great both in wealth and wickednesse , cannot be without these bellowes , Intelligencers , Informers , Tale-bearers . Let these seditious spirits vnderstand their employment ; they are the Deuils bellowes ; and when their seruice is done , they shall be throwne into the fire .

I conclude ▪ All this trouble and calamitie shall be but vpon the earth : so sayth our Sauiour . I came to send fire on the earth : In heauen shall be no distraction to breake our peace . We should be too well affected to the world , if it had this priuiledge and exemption : but in vaine we seeke it , where it is not to be found . In heauen onely we shall find it , in heauen onely let vs seeke it . Here we may haue desideriu●… pacis , but there onely pacem desiderij : here the desires of peace , there peace of our desires . Now then the Peace of God which passeth all vnderstanding , Phil. 4. 7. keepe your harts and minds through Christ Iesus .

Amen .

THE CHRISTIANS WALKE OR The Kings high-way of Charitie . EPHES. Chap. 5. Ver. 2. Walke in loue , as Christ also hath loued vs ; and hath giuen himselfe for vs , an offering and a sacrifice to God for a sweete smelling sauour .

OVR blessed Sauiour is set forth in the Gospell , not onely a Sacrifice for sin , but also a direction to vertue . He calleth himselfe the Truth , and the Way : the truth in regard of his good learning the way in respect of his good life . His Actions are our Instructions , so well as his Passion our Saluation . He taught vs both Faciendo , and Patiendo ; both in doing , and in dying .

Both sweetly propounded and compounded in this verse . Actiuely he loued vs : Passiuely he gaue himselfe for vs . And so is both an ensample for vertue , and an offering for sinne . He gaue himselfe , that his Passion might saue vs : he loued vs , that his Actions might direct vs . Walke in loue , as Christ , &c.

We may distinguish the whole verse into a sacred Canon . Crucifixe .

The Canon teacheth vs What : the Crucifixe , How .

In the Canon we shall find A Precept It is partly Exhortatory Precedent Exemplary .

The Precept , Walke in loue : the Precedent or Patterne ; As Christ loued vs . The Precept holy , the Patterne heauenly . Christ bids vs doe nothing to others , but what himselfe hath done to vs : we cannot find fault with our example .

The Crucifixe hath one maine stocke : He gaue himselfe for vs . And two branches , not vnlike that crossepeece whereunto his two hands were nailed . 1. An offering or Sacrifice . 2. Of a sweete smelling sauour to God .

To begin with the Canon , the method leads vs first to the Precept ; which shall take vp my discourse for this time . Walke in loue . Here is 1. The Way prescribed . 2. Our Course incited .

The way is Loue : our Course Walking .

Loue is the Way .

And that an excellent way to heauen . Our Apostle ends his 12. Chapter of the 1. Corin. in the description of many spirituall gifts . Apostleship , Prophecying , Teaching , 1. Cor. 12. 28. Working of Myracles , healing , speaking with to●…gues . All excellent gifts ; and yet concludes . Ver. 31. ●…ut couet earnestly the best gifts : And yet shew I vnto you a more excellent Way . Now that excellent , more excellent Way was Charitie : and he takes a whole succeeding Chapter 1. Cor. Chap. 13. to demonstrate it : which he spends wholy in the prayse and prelation of Loue .

I hope , no man , when I call Loue a Way to God , will vnderstand it for a iustifying way . Faith alone leaning on the merits of Christ , doth bring vs into that high Chamber of Presence . Loue is not a Cause to iustifie , but a Way for the iustified . There is difference betwixt a Cause and a Way . Faith is Causa iustificandi : Loue is Via iustificat●… . They that are iustified by faith , must walke in Charitie . For Faith worketh , and walketh by loue . Faith and loue are the braine and the heart of the Soule : so Gal. 5. 6. knit together in a mutuall harmonie and correspondence , that without their perfect vnion the whole Christian man cannot mooue with power , nor feele with tendernesse , nor breath with true life . Loue then is a path for holy feete to walke in . It is A Cleare Way A Neare Way A Sociable Way .

Cleare .

There be no rubbes in Loue . Nec retia tendit , nec laedere intendit . It neither does nor desires anothers harme : it commits no euill ; nay , a a 1. Cor. 13. 5. it thinkes no euill , sayth our Apostle . For passiue rubbes , it b b Prou. 19. 11. passeth ouer an offence . It may be moued with violence , cannot be remoued from patience . c c 1. Pet. 4. 8. Charitie couers a multitude of Sinnes : sayth Peter : d d Prou. 10. 12. All sinnes , sayth Salomon . Couers them partly from the eyes of God , in praying for the offenders : partly from the eyes of the world , in throwing a cloake ouer our brothers nakednes : especially from it owne eyes , by winking at many wrongs offred it . e e 1. Cor. 13. 4. Charitie suffreth long : the backe of loue will beare a load of iniuries .

There be two graces in a Christian , that haue a contrary qualitie . The one is most stout & sterne : the other most mild and tender . Loue is soft and gentle ; & therfore compared to the f f Colos. 3. 12. bowelles . Viscera Misericordiae . Faith is austere and couragious , carrying Luthers motto on the Shield . Cedo nulli , I yeeld to no enemie of my faith . So sayd our precious Iewel ; I denie my liuing , I deny my estimation , I deny my name , I denie my selfe : but the Faith of Christ , and the Truth of God I cannot denie . But loue is mild , long-suffering , mercifull , compassionate ; and so hath a Cleare way to peace .

Neare .

Loue is also a very neare way to blessednesse ; and as I may say , a short cut to heauen . All Gods law was at first reduced to ten Precepts . The lawes of nations , though they make vp large volumes , yet are still vnperfect : some statutes are added as necessary , others repealed as hurtfull . But the law of God , though contained in a few lines , yet containes all perfection of duetie to God and man . There is no good thing that is not here commanded : no evill thing , that is not here forbidden . And all this in so short bounds , that those ten precepts are called but ten Words . Yet when Christ came he abridged this Law shorter , and reduced the Ten into Two . Thou shalt loue the Lord thy God with all thy heart : and thy neighbour as thy selfe . S. Paul yet comes after and rounds vp all into one . God reduceth all into Tenne , Christ those tenne into Two ; Paul those two into one . Rom. 13. Loue is the fulfilling of the Rom 13. 10 law . Which is g g Contr. Morcion . Lib. 5. Compendium , non dispendium legis ; saith Tertullian : an abridging , not enervating of the law of God . So Augustin , God in all his law h h De doctrin . Christ . Lib 3. Cap. 10. Nihil praecipit nisi Charitatem , nihil culpat nisi cupiditatem : commands nothing but Loue , condemnes nothing but lust . Yea it is not onely the Complement of the Law , but also the Supplement of the Gospell . Ioh. 13. Novum mandatum ; A new commandement I giue vnto you , that yee loue Ioh. 13. 34. one another . All which makes it manifest , that Loue is a Neare way to heauen .

Sociable

It is also : for it is neuer out of company ; never out of the best company . The delight thereof is with the Saynts that are in earth , and with the excellent . The Psal. 16. 3. two maine obiects of Enuie are Highnesse , and Nighnesse : the enuious man cannot endure another aboue him , another neare him : the envious man loues no neighbour . But contrarily loue doth the more heartily honour those that are higher , and embrace those that are nigher : and cannot want societie , so long as there is a Communion of Saints . Loue is the way you heare ; our

Course is Walking .

As cleare , neare , and sociable a way , as loue is , yet few can hit it : for of all wayes you shall find this least travel'd . The way of Charitie , as once did the Wayes of Sion , mournes for want of passengers . This path is so vncouth and vnbeaten , that many cannot tell , whether there be such a way or not . It is in their opinion , but Via serpentis ; the way of a serpent on the earth , or of a bird in the ayre ; which cutteth the ayre with her wings , and leaues no print or tract behind her . But some Chim●…ra , or mathematicall imaginary poynt ; an Ens rationale , without true being . Viam dilectionis ignorant ; as the Apostle sayth , Uiam pacis ; The way of Rom. 3. 17 peace they haue not knowne .

Others knowe there is such a way , but they will not set their foote into it . Their old way of malice and covetousnesse is delightfull ; but this is Ard●…a & praerupta via , a hard and a harsh way . Indeede Artis tristissima ianua nostrae : the entrance to this way is somewhat sharp and vnpleasant to flesh ; for it begins at repentance for former vncharitablenesse . But once entred into this Kings high-way , it is full of all content and blessednes ; Adlaetos ducens per gramina fluctus .

Walke in Loue .

He doth not say , talke of it , but walke in it . This precept is for course , not discourse . Loue sittes at the doore of many mens lips , but hath no dwelling in the heart . We may say truely of that charitie ; it is not at nome . A great man had curiously engrauen at the gate of his Pallace , the image of Bountie , or Hospitalitie . The needie Trauellers with ioy spying it , approach thither in hopefull expectation of succour . But still silence or an emptie Eccho answers all their cries and knockes : for hospitality may stand at the gate , but there is none in the house . One among the rest ( his hungry trust thus often abused ) resolues to plucke downe the Image . With these words ; If there be neither meate nor drinke in the house , what needs there a Signe ? Great Portals in the Countrey , and coloured Post●…s in the Cittie , promise the poore Beggar liberall reliefe ; but they are often but Images : Muta & ●…utila signa ; dumbe and lame signes : For Charitie is not at home : onely the shadow without Spe●…illectat ina●…i giues faire and fruitlesse hopes .

We are too much wearied with these shadowes of Charitie . Ambrose makes two parts of Liberalitie ; Beneuolence Offic. lib. 1. cap. 30. and Beneficence . Many will share the former , but spare the latter . They will wish some thing , but doe nothing . They haue open mouthes , but shut hearts : soft words , but hard bowels . To these S. Iohn giues aduise Let vs not loue in word , nor in tongue , but in 1. Ioh. 3. 18. deed and in truth . Opposing workes to words , veritie to vanity . Verball complements are not reall implements : and with a little inuersion of the Philosophers sense ; The belly hath no eares . The starued soule delights not to heare Charitie , but to feele it . Oculate mihi sunt manus : the poores hands haue eyes ; what they receiue , they beleeue . The gowtie vsurer hath a nimble tongue : and though he will not walke in loue , he can talke of loue : for of all members the tongue Postrema senescit ; waxeth old last . Let a distressed passenger come to some of their gates , and he shall haue diuinitie enough , but no humanitie ; wholesome counsell , but no wholesome food . They can afford them exhortation , but not compassion ; charging their eares , but in no wise ouer-charging their bellies . They haue scripture against begging , but no bread against famishing . The bread of the Sanctuary is common with them , not the bread of the Buttery . If the poore can be nourished with the Philosophicall supper of good morall sentences , they shall be prodigally feasted : but if the bread of life will not content them , they may be packing . But sayth S. Iames ; If you say to the poore , Depart in peace , be warmed , be filled : yet Iam. 2. 16. giue them nothing needfull to the body , your deuotion profites not ; neither them , nor your selues . There is difference betwixt breath and bread , betweene wording & working , between meere language , & very sustenance .

The Apostle chargeth vs to walke , not to talke of loue : One step of our feet , is worth ten wordes of our tongues . The actions of pitty do gracefully become the profession of pietie . It is wittily obserued , that the ouer-precise are so thwartingly crosse to the superstitious in all things , that they will scarce doe a good worke , because an Hereticke doth it . That whereas a Papist will rather loose a penie then a Pater-noster : these will rather giue a Pater-noster then a peny . They are deuout and free in any thing , that toucheth not their purses . Thus with a shew of spirituall counsell , they neglect corporall comfort : and ouerthrow that by their cold deeds , which they would seeme to build vp by their hote words . That the poore might well reply ; More of your cost , and lesse of your counsell would do farre better .

Walke in Loue .

Doe not step ouer it , nor crosse it , nor walke besides it , nor neare it , but walke in it . The doctrine in full strength directs vs to a constant embracing of Charitie . The whole course of our liuing , must be louing : our beginning , continuance , end , must be in Charitie . Two sorts of men are here specially reprouable . Some that seeme to Begin in Charitie , but end not so . End in Charitie , that neuer walked so .

Some haue had apparant beginnings of loue , whose conclusion hath halted off into worldlinesse , whiles they had little , they communicated some of that little : but the multiplying their riches , hath beene the abatement of their mercies . Too many haue verified this incongruent and preposterous obseruation ; that the filling their purses with money , hath proued the emptying their hearts of Charitie . As one obserues of Rome ; that the declination of pietie , came at one instant with the multiplication of mettals . Euen that Clergie , that poore cared onely to feed the flocke ; once growne rich studied onely to fil the paile . Ammianus Marcellinus saith of them , that Matronarum oblationibus ditabantur , they were enriched by Ladies gifts . And heruepon , together with that vnlucky separation of the Greeke head from the Latine bodie , the Empire began to dwindle , the Popedome to flourish . Now plentie is the daughter of prosperitie , ambition of plentie , corruption of ambition . So Diuitiae veniunt , Relligioque fugit . Religion brings in wealth , wealth thrusts out Religion .

To this purpose , and to preuent this readie euill , was Gods charge by the pen of Dauid . a a Psal. 62. 10. If riches encrease , set not your heart vpon them . For till they encrease , there is lesse danger . But sayth one ; Societas quaedam est , etiam nominis , vitijs & diuitijs . Wealth and wickednesse are neere of kinne . Nimia bonorumcopia , ingens malorum occasio . Plentie of goods , lightly occasions plentie of euils . Goodnes commonly lasts till goods come : but dition of state ; alters condition of persons . How many had beene good , had they not beene great ! And as it was said of Tiberius ; He would haue made a good subiect , was a very ill King : so many haue dyed good seruants , that would haue liued bad masters . God that can best fit a mans estate here , that it may further his saluation hereafter ; knowes that many a man is gone poore vp to heauen , who rich would haue tumbled downe to hell . We may obserue this in Peter ; who being gotten into the High Priestes Hall , sits him downe by the b b Mark . 14. 54. warme fire , and forgets his master . Before Peter followed Christ at the hard heeles , through cold & heat , hunger and thirst , trouble and wearines ; and promiseth an infallible adherence . But now he sittes beaking himselfe by a warme fire , his poore Master is forgotten . Thus his bodie growes warme ; his zeale , his soule cold . When he was abroad in the cold , he was the hotter Christian ; now he is by the fire-side he grows the colder . Oh the warmth of this world , how it makes a man forget Christ ! He that wants bread , pitties them that be hungry : and they that want fire haue compassion of the poore cold and naked : but the warmth and plentie of the world starues those thoughts . When the Princes are at ease in Sion , they neuer c c Amo. 6. 6. grieue for the affliction of Ioseph .

Whilst vsurie can sit in furres ; ambition looke downe from his loftie turrets : lust imagine heauen in her soft embracings ; Epicurisme studie dishes and eate them : pride studie fashions & weare them : the downe-troden poore , exposed to the bleakeayre , afflicted , famished , are not thought on . So easily are many that begun in loue , put by riches out of the way : and made to forbeare Walking in Charitie , euen by that which should enable their steps . Thus auarice breeds with wealth , as they speake of toads that haue beene found in the midst of great stones . Though the man of meane estate , whose owne want instructs his heart to commiserate others , say thus with himselfe ; If I had more goods , I would do more good : yet experience iustifies this point , that many haue changed their minds with their meanes : and the state of their purse hath forspoken the state of their conscience . So they haue d d Gal. 3. 3. begunne in the charitie of the Spirit , and ended in the cares of the Flesh.

Euerie man hath a better opinion of himselfe , then to thinke thus . As Hazael answered Elisha ; when the good Prophet told him with teares , that hee should burne the cities of Israel with fire , slay the inhabitants , rip vp the women with child , and dash the infants against the stones e e 2. King . 8. 13. Am I a dog that I should doe this horred thing ? So you will not thinke , that being now meane , you relieue the distressed ; if you were rich , that you would robbe , spoile , defraud , oppresse , impouerish them . O you know not the incantations of the world . It is a Pipe , that ( beyond the Sirens singing ) makes many sober men run mad vpon it . I haue read of an D. White . Serm. at the Spittle . exquisite musician , of whom it was reported , that hee could put men into strange sittes and passions , which he would as soone alter againe with varying his notes : enclining and compelling the disposition of the hearer to his straines . There was one , that would make triall how hee could affect him ; daring his best skill to worke vpon his boast●…d composedne●… and resolution . The Musician begins to play ; and gaue such a Lacrymae , so sad and deepe a lesson that the man fell into a dumpish melancholy ; standing as one forlorne , with his armes wreathed , his hat puld ouer his eyes , venting many mournefull sighes . Presently the Musician changeth his stroake into mirthfull & lusty tunes : and so by degrees into ligges , crotchets , and wanton ayres : then the man also changeth his melancholy into spritely humours , leaping , and dancing , as if he had bin transformed into aire . This passion lasting but with the note that moued it ; the Musician riseth into wild raptures , maskes and Anticks . Whereupon he also riseth to showting , holloing , and such franticke passages , that he grew at last starke madde . Such a charming power , said a worthy Diuine , hath the musicke of money and wealth , and such fittes it workes in a mans heart . First it takes him from peacefull setlednes , and from great content in his litle , and puts him into dumps ; a miserable carking thoughtfullnes , how to scrape together much dirt . Next when he hath it , and begins with delight to sucke on the dugges of the world ; his purse , his barnes , and all his , but his heart , full : hee fals to dancing , and singing requiems ; f f Luk. 12. 20. Soule take thine ●…ase , eate , drinke , and be merry . Then shall his table standfull of the best dishes , his cup of the purest wine , his backe with the richest robes : and he conceites a kinde of immortalitie in his coffers : he denies himselfe no satietie , no surquedrie . But at last the worldes bedla●…-musicke puts him into frenzi●… : hee growes rampant . Runnes into oppressions , extortions , depopulations , rapes , whordomes , murders , massacres : spares not bloud or friendship , authoritie nor v●…ssalage , widow nor orphan , Prince nor subiect : Nec 〈◊〉 , nec Ar●… ; neither poore mans co●…tage , nor Churches altar , Yea , if the Common wealth had but one throate , as Nero wished of Rome , he would cut it . O the vnpacifiable madnes , that this worlds musicke puts those into , which will dance after his Pipe . For this cause saith our Apostle , continue in the Charitie thou hast begun ; Walke in loue g g Gal. 5. 7. Ye did run well , who did hinder you ? Doth wealth keepe you from charitie ? h h ver. 8. This perswasion commeth not of him that calleth you . God neuer meant when he gaue you riches , that you should then begin to be couetous . He did not for this purpose shew new mercie to you , that you should take away your old mercies from his .

There are other , that seeme to end in Loue , who neuer all their dayes walked in this heauenly path . They haue a will lying by them , wherein they haue bequeathed a certaine legacie to the poore ; something to such a Church , or such an Hospitall . But this will is not of force till the testator be dead , so that a man may say , though the will be ready , yet to will is not ready with them : for God shall not haue it , so long as they can keepe it . These can wish with Balaam , to dye Christians , but they must liue Pagans . Hauing raised thousands out of their sacrilegious and inhospitable Impropriations ; they can bestow the dead hope of a litle mite on the Church . In memoriall whereof the heyre must procure an annuall recitation ; besides the monumentall sculpture on the Tombe . Be his life neuer so blacke , and more tenebrous then the vaults of lust , yet said a Reuerend Diuine , he shall find a blacke prophet , for a blacke cloake , that with a blacke mouth , shall commend him for whiter then snow and lillies . Though his vnrepented oppressions , vnrestored extortions , and bloud-drawing vsuries , haue sent his soule to the infernall dungeon of Sathan ; whose parishioner he was all his life ; yet money may get him cannonizd a Saint at Rome , and robe him with spotles integritie and innocence . So diuerse among them , that liued More Latronum yet in death affected Cultum martyrum . Hence Epitaphs and funerall orations shall commend a mans charitie , who neuer all his dayes walked two steps in Loue .

But it is in vaine to write a mans charitie in a repaired window ; when his tyrannous life is written in the bloudy and indeleble characters , of many poore mens ruine and ouerthrow . Nor can the narrow plaster of a little poore beneuolence , hide and couer the multitude of gaping wounds , made by extortion and vnmercifulnes . No , God hates the Sacrifice of robberie : i i 1. Psal. 16. 4. their drinke offerings of bloud will I not offer ; said Dauid . The oblation that is made vp of the earnings of the poore , is an abomination , offending Gods eye , and prouoking his hand . First restore the lands and goods of others , iniuriously or vsuriously gotten : let not an vniust peny lie rotting on thy heape and heart : and then build Hospitals repaire ruin'd holy places , produce the fruits of mercie , walke in Loue . Otherwise it is not smooth marble , and engrauen brasse , with a commending epitaph ; that can any more preserue the name from rotten putrefaction , then the carcase . But for all that , the memorie shall stinke aboue ground , as the body doth vnder it . It is a desperate hazard , that a wicked man by a charitable will shal make amends for all : whereas commonly an vsurers Testament is but a Testimonie of his lewd life . There is small hope , that they end in charitie who would neuer walke in Loue .

There bee others that cannot walke in Loue , through a double defect , either of eyes , or of feete . Some haue Feet , but want eyes . Eyes , but want feet .

1. Some haue the feet of affections , but they lacke eyes ; and so cannot descry the true and perfect way of Loue . Indeed no man can find it without God k k Psal. 25. 4. Shew me thy wayes , O Lord ; teach me thy pathes . For it is he that directs l l 1 Ver. 8. sinners & wandrers to the way . These want him , that should m m Esa. 48. 17. Leade them by the way that they should goe . They thinke that by building vp a ladder of good workes , their soules shall on meritorious rounds climbe vp to heauen . They cannot distinguish betweene Viam regni , and causamregnandi . They suppose , if they releeue Seminaries , fast Lents , keepe their numbredorisons , pro digally sacrifice their blouds in treasons for that Romaine Harlot ; this is via dilectionis ; the way of Loue . So the silly seruant , bidden to open the gates , set his shoulders to them , but with all his might could not stir them whereas another comes with the key , & easily vnlocks them . These men so confident in their good workes , do but set their shoulders to heauen-gates : alas ! without comfort : for it is the key of faith that only opens them . These haue nimble feete , forward affections , harts workeable to charitie , and would Walke in Loue if they had eyes . Therfore Let vs prayfor them . n n Psal. 143. 8. Cause them to know the way , O Lord , wherein they should walke .

2. Other haue eyes , but they want feete : they vnderstand the way of loue , but they haue no affection to walke in it . They know that false measures , forsworne valuations , adulterate wares , smooth-checked circumuentions , painted cosenages , malicious repinings , denied succours ; are all against Loue . Noscunt & poscunt . They know them , but they will vse them . They know that humblenes , kindnes , meekenes , patience , remission , compassion , giuing and forgiuing ; actuall comforts , are the fruits of Loue . Norunt & nolunt , They know it , but they will none of it . These know but walke not in Loue . It is fabled , that a great king gaue to one of his subiects , of his owne meere fauour , a goodly citie ; happily replenished with all treasures and pleasures . He does not onely freely giue it , but directes him the way ; which keeping , hee should not misse it . The reioyced subiect soone enters on his iourney , and rests not till hee comes within sight of the Citie . Thus neare it , he spies a great company of men digging in the ground : to whom approching , hee found them casting vp white and red earth in abundance . Wherewith his amazed eyes growing soone enamoured , he desires a participation of their riches . They refuse to ioyne him in their gaines , vnlesse he wil ioyne himselfe in their paines . Hereupon he fals to toyling , digging & deluing , til some of the earth fals so heauie vpon him , that it lames him ; and he is able to goe no further . There he dies in the sight of that Citie , to which he could not goe for want of feet : & looseth a certaine substantial gift , for an vncertain shadow of vaine hope .

You can easily apply it . God of his gracious fauour , not for our deserts , giues man his creature a glorious Citie : euen that whose o o Reu. 21. 19. foundations are of Iasper , Saphyre and Emerald &c. He doth more , directes him the way to it ; Goe on this way , Walke in loue . He begins to trauell , and comes within the sight of heauen : but by the way he spies worldlings toyling in the earth and scraping together white and red clay ; siluer and gold , the riches of this world . Hereof desirous , he is not suffered to partake , except hee also partake of their couetousnes , and corrupt fashions . Now Mammon sets him on worke , to x x Effodiun●…r opes irritameta malorum . Metam . digge out his owne damnation : where after a while this gay earth comes tumbling so fast vpon him , that his feet be maimed , his affections to heauen lost : and he dyes short of that glorious Citie , which the king of heauen purchased with his owne bloud , and gaue him . Thinke of this , ye worldlings ; and seeing you know what it is to be charitable , put your feet in this way ; Walke in Loue .

There be yet others , whose whole course is euery step out of the way to God ; who is Loue ; and they must walke in Loue , that come vnto him .

1. There is a path of Lust : they erre damnably , that call this the way of Loue . They turne a spirituall grace into a carnall vice : and whereas Charitie and Chastity are of nearer allyance then sound ; these debauched tongues call vncleanesse Loue . Adulterie is a cursed way , though a much coursed way for a whore is the high-way to the Deuill .

2. There is a path of malice , and they that trauell it , are bound for the Enemie . Their euill eye is vexed at Gods goodnes : and their hands of desolation would vndoe his mercies . Other mens health is their sicknes , others weale their woe . The Iesuites and their bloudy Proselyts are pilgrims in this way . We know by experience the scope of their walkes . Their malice was strong , as Sauire in saxa ; but they would turne Ierusalem in aceruum Lapidum ; into a heape of stones . Yea such was their rage : that Nil reliqui fecerunt , Vt non ipsis elementis fieret iniuria ; they spared not to let the elements know the madnesse of their violence . They could not draw fire from heauen , ( their betters could not do it in the dayes of Christ on earth ) therefore they seeke it , they digge it from hell . Flectere cùm nequeunt Superos , Acheronta movebunt . Here was a malicious walking .

3. There is a counterfeit path ; & the Travellers make as if they walked in loue , but their loue is dissimulation . It is not dilectio vera , true love , which S. Ioh. speakes 1. Ioh. 3. 18. of . nor dilectio mera , as Luther ; not a plaine-hearted loue . They will cosen you vnseene , and then like the whore in the Proverbes , wipe their mouthes , and it was not they . Their art is Alios pellere aut tollere ; to giue others a wipe or a wound : & Iudas-like they salute those with a kisse , against whome they intend most treason .

4. There is a way directly crosse to loue : which neither obeyes God , for loue keepes the commandements ; nor comforts man , for loue hath compassion on the distressed . These haue feete swift enough , but p p Rom. 3. 5. swift to shed bloud . Destruction and miserie are in their wayes . They are in q q 2. King . 25. 7. Zedechiahs case : both their eyes are put out , and their feete lamed with the captiue chaines of Satan ; so easily carried downe to his infernall Babilon .

These are they that r r Mic. 2. 2. devoure a man and his heritage . Therefore Christ calles their riches , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; things without them , as if they had swallowed them down into their bowels . The phrase is vsed by Iob Luk. 11 s s Iob. 20. 15. He hath swallowed downe riches , & he shall vomit them vp againe : God shall cast them out of his belly . When this vomit is given them , you shall see strange stuffe come from them . Here the raw and vndigested gobbets of vsurie ; there the mangled morsels of bloudy oppressions : here fiue or sixe impropriate Churches , there thousand acres of decayed tillage : here a whole casket of bribes , there whole houses and patrimonies of vndone orphans ; here an Inclosure of commons , there a vastation of proper and sanctified things . Rip vp their conscie nces , and this is the stuffing of their hearts .

These walke crosse to the Crosse of Christ ; as Paul sayth , they are Enemies , cursed t t Phil. 3. 18. walkers . Whereupon we may conclude with Bernard . u u De considerat . Lib. 1. Periculosa tempora iam non instant , sed extant : the dangerous times are not comming , but come vpon vs . The cold frost of indevotion is so generall , that many haue benummed ioynts ; they cannot walke in loue . Others so stiffe and obdurate , that they will meete all that walke in this way , and with their turbulent malice striue to iustle them out of it . Therefore David prayes : a a Psal. 104. 4. Preserue me from the violent men , that haue purposed to ouerthrowe my goings . Let vs then vpon this great cause , vse that deprecation in our Let any . From pride , vain-glory , & hypocrisie ; from envy , hatred , malice & all vncharitablenes ; Good Lord deliver vs .

I am loth to giue you a bitter farewell , or to conconclude with a menace . I see I cannot , by the times leaue , drinke to you any deeper in this cup of Charity . I will touch it once againe , and let every present soule that loues heauen , pledge me . Walke in loue

The way to life everlasting is loue ; and hee that keepes the way is sure to come to the end . b b 1. Ioh. 3. 14. We knowe that we haue passed from death to life , because we loue the brethren . For this are the workes of mercie , charity piety , and pitty so much commended in the Scriptures , & by the Fathers , with so high titles : because they are the appoynted way , wherein we must walke , and whereby we must worke vp our owne salvation . Therefore the Apostle claps in the necke of good workes ; c c 1. Tim. 6. 19. laying vp in store for themselues a good foundation against the time to come , that they may lay hold on eternall life . Thereby wee lay the ground of saluation in our consciences and take assured hold of eternall life . He that goes on in loue , shall come home to life .

This comforts vs ; not in a presumption of merite , but in confident knowledge , that this is the way to glory : wherein when we find our selues Walking , wee are sure we are going to heauen : d d Psal. 138. 5. and sing in the wayes of the Lord : Great is the glory of the Lord . Now therefore e e Colos. 3. 12. Put on ( as the elect of God , holy , and beloued ) bowels of mercies , kindnes , humblenes of minde , &c. As you claime any portion in those gracious blessings , Election , Sanctification , and the loue of God ; as you would haue the sweet testimonie of the Spirit , that you are sealed vp to the day of Redemption : Put on mercie , kindnes , meeknes , long suffering : let them be as robes to couer you all ouer . Yea bowels of mercies ; let them be as tender and inward to you as your most vitall parts . Lay forbearance and forgiuenes as deare friends in your bosomes . Depart from iniquitie : for f f Prou. 16. 17. the high way of the vpright is to depart from euill : and he that keepth his way , preserueth his soule . And g g Colos. 3. 14. above all these things put on Charitie , which is the bond of perfectnesse ; Walke in loue . h h Gal. 6. 16. And as many as walke according to this rule , peace be on them , and mercie , and vppon the Israell of God .

Amen .

LOVES COPIE OR The best Precedent of Charitie . EPHE. 5. 2. As Christ loued vs .

WE distinguished the whole verse into a Canon , and a Crucifixe . The Canon consisted of a Precept , and a Precedent . Loue is the Subiect : and it is both commanded and commended . Commanded in the Charge , which you haue heard . Commended in the Example , which you shall heare . I determined my speach with the Precept ; Walke in loue . The Precedent or Patterne remaines to be propounded and expounded ; As Christ loued vs . Every word is emphaticall : and there be foure , signifying foure seuerall natures .

Here 1 As is a word of 1 Qualitie 2 Christ 2 Maiestie 3 Loued 3 Mercie 4 Vs 4 Miserie .

Two of these words be Vincula or Media ; that ioyne and vnite other things ; Sicut and Dilexit : As and Loued . As directs our loue to God and Man , by the exemplified rule of Christ louing vs . Walke in loue to others , As Christ loued vs . Loued is that blessed reconciling nature ; whereby Gods good Greatnes descends to our bad basenesse ; and the Iust giues to the vniust Saluation . For what other nature but Mercie , could reconcile so high Maiestie , and so low Miserie !

According to Zanchius his obseruation on this place , is a note of Qualitie , not Equalitie ; of Similitude not of Comparison . We must loue others As Christ loued vs ; As ; for the manner , not for the measure . His a a Cant. 8. 6. loue was strong as Death ; for to the death hee loued vs . It was a bright & cleare fire ; many maters could not quench it ; yea water and bloud could not put it out . b b Ioh. 3. 16. God so loued the World : so freely , so fatherly , so fully ; as no tongue can tell , no heart thinke . c c Ephe. 3. 19. The loue of Christ passeth knowledge . To thinke of equalling this loue , would be an impossible presumption . Our loue is inconstant , weake ; a mingled , and often a mangled loue , mingled with selfe loue , and mangled with the wounding affections of the world . Our loue is faine , his strong : ours ficle , his constant : ours limited , his infinite . Yet wee must follow him so fast as we can , and so farre as wee may ; Walking in loue , as he loued vs .

His Walking in loue was strange and admirable : hee tooke large steps ; from heauen to earth , and from earth to heauen . As Bernard on that speech of the Church concerning her Beloued . d d Cant. 2. 8. Behold ! hee commeth leaping vpon the mountaines , skipping vpon the hils . He leaps from heauen to the Virgins wombe , from the wombe to a manger , from the manger to Egypt , from Egypt to Iudah , from thence to the Temple , from the Temple vp to the Crosse , from the Crosse downe to the graue , from the graue vp to the earth , and from the earth vp to the highest glory . And he shall yet haue another leap , from the right hand of his Father to iudge quicke and dead .

These were great iumpes , & large paces of loue . When he made but one stride from the clouds to the cradle , and another from the Cradle to the crosse , and a third from the crosse to the crowne . To come from the bosome of his immortall father , to the wombe of his mortall mother , was a great step . From the lowest hell , or depth of his humiliation ; to the highest heauen or top of his exaltation was a large pace .

We cannot take such large steps , nor make such strides . These leaps are beyond our agilitie , our abilitie . Yet we must follow him in loue ; stepping so farre as we can , and walking so fast as we may . Follow we carefully and chearfully ; though non passibus aequis . The Father , that takes his yong son into the field with bowes & shafts , and bids him shoot after him , doth not expect that the child should shoote so farre as he , but so farre as he can . Though we cannot reach Christs marke , yet e e 2. Cor. 8. 12. If there be a willing mind , it is accepted according to that a man hath , not according to that he hath not . Now this particle

As , is not barely similitudinary , but hath a greater latitude : and serues To Confine the Measure of our Imitation . Define Matter Refine Manner

1. This Sicut Confines

Our imitation , and limits it to that circumference , which the present rule or compasse giues it . We may not follow Christ in all things , but in this thing ; Loue , As he loued vs . Our imitation hath a limitation , that it may not exorbitantly start out of the circle . There are speciall workes , which God reserues to himselfe ; and wherein he did neuer commaund or commend mans following : but rather strikes it downe as presumption . His Power , his Maiestie , his Wisedome , his Myracles , cannot without a contumacious ambition be aymed at . When Lucifer aspired to be like God in Maiestie , he was throwne out of heauen . When Adam contended to be like God in knowledge , he was cast out of Paradise . When Nebuchadnezzar arrogated to be like God in Power , he was expulsed his kingdome . When Simon Magus mounted to be like God in working Miracles , and to flie in the ayre , he was hurld downe , and broke his necke . God must not be imitated in his Finger , in his Arme , in his Braine , in his Face ; but in his Bowels . Not in the Finger of his Myracles ; nor in the Arme of his Power ; nor in the Braine of his Wisedome ; nor in the Face of his Maiestie ; but in the Bowels of his Mercy . f f Luk. 6. 36. Be ye mercifull , as your heauenly Father is mercifull . And sayth Paul ; g g Col. 3. 13. Put on the Bowels of mercy ; as Christ put them on : Forbeare , forgiue ; Walke in Loue ; As hee loued vs . Neither Angell nor Man did euer , or shall euer offend , in coueting to be like God in Loue , Grace , Mercy , Goodnes . So that this Sicut excludes his Myracles , and directs vs to his Morralls . Walke in Loue , 〈◊〉 &c.

2. This Sicut Defines .

What our Loue should be ; As Christ was to vs . Now his loue to vs had an infinite extention ; and is past the skill of men or Angels to describe . Yet because this is the perfect Copy of our imitation ; and the infallible Rule whereby we must square our Charitie ; I must according to my shallow power wade a litle into this infinite and boundles Sea . I will onely note foure sweete streames of life in his Loue . It was Holy Sine Merits . Hearty Mode . Kind Despect●… . Constant Defect●… .

1. Holy .

The Loue of Iesus to vs was Sancta & sanctificans dilectio : a Loue holy formaliter , in itselfe : and holy effectiuè , in making those holy on whom it was set . He gaue himselfe to vs , and for vs : and gaue vs a faith to receiue and embrace him . Sine quo nec dil●…cti , nec diligentes fuissemus . Without whom wee neither could haue receiued loue , nor returned loue . Now his loue did not only extend to our bodyes health , but to our soules blisse . So he loued vs , that he saued vs .

Our loue should likewise be holy & whole : desiring not onely our brothers externall welfare ; but much more his internall , his eternall blessednes . He that pitties not a famished body , deserues iustly the name of an vnmercifull man : but he that compassionates not an afflicted conscience , hath much more a hard heart . It is an vsual speech of compassion to a distressed man ; Alas poore Soule : but this same , alas poore Soule , is for the most part mistaken . Neither the pittier , nor the pittied imagins the soule pittiable . Very humanitie teacheth a man to behold an execution of theeues & traytours with griefe : that men to satisfie their malicious or couetous affections , should cut off their owne liues with so infamous a death . But who commiserates the endangered Soule , that must then ventor and enter on an eternall life or death ?

The story of Hagar with her Son Ishmael , is set downe by so heauenly a pen , that a man cannot read it without tears . She is h h Gen. 21. 14. cast out of Abrahams house with her child that might call her Master father . Bread & water is put on her shoulder , and she wanders into the wildernes : a poore reliefe for so long a iourney , to which there was set no date of returning . Soone was the water spent in the bottle : the child cries for drinke , to her that had it not ; and lifts vp pittiful eyes , euery glance whereof was enough to wound her soule : vents the sighes of a dry & panting heart ; but there is no water to be had ; except the teares that ran from a sorrowful mothers eyes could quench the thirst . Downe she layes the child vnder a shrubbe : and went as heauy as euer mother parted from her onely son : and sate her downe vpon the earth , as if she desired it for a present receptacle of her griefe , of her selfe : a good way off , saith the Text , as it were a bow-sho●…e that the shrickes , yellings , & dying groanes of the child might not reach her eares : crying out ; Let me not see the death of the child . Die she knew he must : but as if the beholding it would rent her heart , and wound her soule ; she denyes those windowes so sad a spectacle ; Let mee not see the death of the child . So she lift vp her voyce and wept . Neuer was Hagar so pittifull to her Sonne Ishmael , as the Church is to euery Christian. If any sonne of her wombe wil wander out of Abrahams familie , the House of Faith ; into the wildernes of this world ; and prodigally part with his i i Ion. 2. 8. owne mercy ; for the gawdy transient vanities thereof . She followes , with intreaties to him , and to heauen for him . If he will not returne , she is loath to see his death : she turnes her backe vpon him , and weeps . He that can with dry eyes , and vnrelenting heart , behold a mans Soule ready to perish , hath not so much passion and compassion , as that Egiptian bond-woman .

2. Hearty .

The loue of Christ to vs was hearty ; not consisting of shewes , and signes , and courtly complements ; but of actuall , reall , royall bounties . He did not dissemble liue to vs , when he dyed for vs . Exhibitio operis , probatio amoris . He pleaded by the truest and vndenyable argument , demonstration . I loue you : wherein ? I giue my Life for you . Tot ora , quot vulnera ; tot verba , quot verbera . So many wounds , so many words to speake actually his loue : euery stripe he bore gaue sufficient testimony of his affection . His exceeding rich gift , shewes his exceeding rich loue . This heartines must be in our Loue ; both to our Creator , and to his Image .

1. To God : so he chalengeth thy loue to be conditioned ; with thy Heart , with all thy heart . And this saith Christ , is Primum & Maximum mand●…tum k k Math. 22. 38. the First and the greatest Commandement . The first ; l l Marlorat . Quasi virtualiter centinens reliqua ; as mainely comprehending all the rest . For he that loues God with all his heart will neither Idolatrize , nor blaspheme , nor profane his Sabboths ; no nor wrong his creatures . The greatest ; m m Aretius . as requiring the greatest perfection of our loue . This then must be a hearty loue ; not slow , not idle , but must shew it selfe Et properando , & operando : in ready diligence , in fruitfull & working obedience . There are many ●…otent to loue God alitle , because he blesseth them much . So Saul loued him for his kingdome . These loue God Pro seipsis , not Prae seipsis ; For themselues , not before themselues . They will giue him homage , but not fealtie : the calues of their lippes , but not the calues of their stals . If they feast him with venison , part of their Imparked Riches , which is deere to them : yet it shall be but rascall deere , the trash of their substance : they will not feast him with the heart , that is the best deere in their Parke .

2. To man : whom thou art bound to loue as thy selfe : where say some , As is but a Tam , not a T●…ntum . As thy selfe , not As much as thy selfe : As for the maner , not for the measure . But this is certaine ; true loue begins at home ; and he cannot loue another soundly , that primarily loues not himselfe . And he that loues himselfe with a good heart , with the same heart will loue his brother : n n Iacob . de Vorag . in Luc. 10. Serm. 2. In qu●… seipsum , & propt●…r quod seipsum : In that maner , & for that cause that he loues himselfe . This then commands the same loue , if not the same degree of loue , to thy brother , that thou bearest to thy selfe .

This hearty loue is hardly found . More is protested now then in former times , but lesse done . It is wittilyob serued , that the old maner of saluting , was to take & shake one another by the hand : now we locke armes & ioyne breasts , but not hearts . That old hand full was better then this new armefull . Our cringes and complementall bowings promise great humilitic : but the smootherd venime of pride ●…es within . We haue low lookes and loftie thoughts . There are enough of those o o Psal. 28. 3. Which speake peace to their neighbours , but mischiefe is in their hearts . Whose smooth habites doe so palliate , and ornamentally couer their poyson ; as if they did preserue mud in Chrystall . The Romaynes vsually painted Friendship , with her hand on her heart : as if she promised to send no messenger out of the gate of her lips , but him that goes on the hearts arrand . Now we haue studied both textures of words , and pretextures of manners , to shrowd dishonestie . But one ounce of reall charitie is worth a whole talent of verball . He loues vs best , that does for vs most . Many Politicians , ( and the whole world now runnes on the wheeles of policie ) vse their louers as ladders , their friends as scaffolds . When a house is to be erected , they first set vp scaffolds , by which they build it vp : the house finished , downe pull they the scaffolds , and throw them into the fire . When the couetous or ambitious man hath his turne serued by others ; either for his aduancing or aduantaging ; for gaine or glory : he puts them off with neglect and contempt . The house is built , what care they for the scaffold ? The feate is wrought , let the wise and honest helpers be prison'd or poison'd , sinke or swimme , stand or perish . Nay it is well , if they helpe not those downe , that helped them vp .

3. Kind .

The Apostle makes p p Col. 3. 12. Kindnesse one essentiall part of our loue ; deriuing it from Christs example : who was Kind to vs , both in giuing vs much good , and forgiuing vs much euill . And God commendeth , yea commandeth the inseparable neighbourhood of godlinesse and brotherly kindnesse . q q 2. Pet. 1. 7. Adde to your godlinesse brotherly kindnes . For there is no piety towards God , where there is no kindnesse to our brother . Now Christs kindnes to vs consisted in 2. excellent effects Corrigendo . Porrigendo .

1. In correcting our errours , dir●…cting and amending our liues . Non minima pars dilectionis est , reprehendere dilect●…m , It is no small part of kindnesse , to reproue him thou louest . Therefore God sayth ; Th●… shalt reproue thy brother ; and not hate him in thy heart . A louing man will chide his erring friend : and he that does not , hates him in his heart . r r Aug. de verbis Apost. Serm. 22. Sic vigilet tolerantia , vt non dormiat disciplina . So let patience watch , that discipline sleepe not . This was Dauids desire . s s Psal. 141. 5. Let the righteous smite me , it shall be a kindnes : and let him reproue ●…e , it shall be an excellent oyle , which shall not breake my head . Our Sauiour tooke this course , but he was pittifull in it : not t t Math. 12. 20. breaking the bruised re●…d , nor quenching the smoking flaxe . He was not transported with passion , but moued with tender compassion , and mercifull affection . u u Mark . 6. 36. He was moued with compassion toward the people , seeing them as sheepe without a shepheard . x x Psal. 103. 13. As a Father pittieth his children , so the Lord pittieth them that feare him . And children are Vicera parentum , saith a a In Epist. Paul . ad Philem. Ierome : the very bowels of the parents . Therefore his bowels earned within him , when he saw the weakly blind led by the wilfully blind , and he instructed them . It is no small mercy in a Father , to correct his erring child .

This is one office of loue almost quite forgotten in the world . Our eyes and eares are conscious of many horridsinnes , whereof we make also our soules guiltie by our silence . Like Cameleons , we turne to the colour of our companie . Oppressions that draw bloud of the Common-wealth , moue vs not . Oaths that totter the battlements of heauen , wake vs not . O where is our kindnesse ! whilst wee doe not reproue , we approue these iniquities . b b Greg. He is conscious of secret societie , that forbeareth to resist open iniquitie . Thou sayest , it is for loues sake thou sparest reprehension : why , if thou loue thy friend , thou wilt gently rebuke his faults . If thou loue thy friend neuer so dearly , yet thou oughtst to loue truth more dearly . Let not then the truth of loue preiudice the loue of truth .

2. In 〈◊〉 , reaching ●…orth to vs his ample mercies : c c 1. Tim. 6. 17. Giuing ●…ichly ●…l things to enioy . Where the Apostle describes Gods bountie ; that he Giues Freely . Fully . Vniuersally . Effectually .

1. Freely ; he giues without exchange : hee receiues nothing for that he giues . Vngodly men haue honor , wealth , health , peace , plentie : their bellies are filled with his treasure , and they doe not so much as returne him thankes . His Sunne shines , his raine fals on the vniust and ingratefull mans ground . Man when hee giues , & respicit & recipit gratitudinem ; both expects and accepts thankes , and a returne of loue : God hath not so much as thankes . For the good , they are indeed gratefull : but this Gratia grati is Gratia gratificantis : God giues them this grace , to be thankefull : and they may blesse him , that he stirres them vp to blesse him .

2. Fully and richly , as becomes the greatest King . A Duke at the wedding Feast of his daughter , caused to ●…e brought in thirtie Courses ; and at euery Course gaue so many gifts to each guest at the Table , as were Dishes in the Course . And I haue read of a Queene , that feasted her guests with wines brewed with dissolued precious stories ; that euery draught was valued at a hundred crownes . Here was royall entertainment ; but this was but one Feast . Such bountie continued would quickly consume the finite meanes of any earthly Prince . Onely God is d d Ep●… . 〈◊〉 . 〈◊〉 . rich in mercie : his treasurie fils all the world , without emptying , yea empairing or abating it selfe .

3. Vniuersally ; all things . The king hath his Crowne , the great man his honour , the mightie his strength , the rich his wealth , the learned his knowledge , the meane man his peace : all at his Gift . He opens his hand wide , he sparseth abroad his blessings , and filles all thinges liuing with his plenteousnesse .

4. Effectually : he settles these gifts vpon vs . As he gaue them without others , so others without him shall neuer be able to take them away . As he created , so he conserueth the vertues ; strength in bread , and warmth in cloathes ; and giues wine and oyle their effectiue chearfulnesse .

Be ●…ou so kind as this holy and heauenly patterne , not ayming at the measure which is inimitable , but leuelling at the maner which is charitable . Like Iob , who vsed not to e e Iob 31. 17. eate his morsels alone : neither to deny his bread to the hungry , nor the fleece of his flocke to the cold and naked . Let thy stocke of kindnes be liberall , though thy stocke of wealth bee stinted . Giue Omni petenti , though not Omnia petenti ; as that Father excellently .

4. Constant.

For with Christ is no variablenes , f f Iam. 1. 17. no shadow of change . But g g Ioh. 13. 1. Whom he once loues , he loues for euer . Ficklenesse is for a Laban , whose h h Gen. 31. 〈◊〉 . countenance will turne away from Iacob : and his affection fall off with his profite . I haue read of two intire friends , well deseruing for their vertues ; that when the one was promoted to great wealth and dignitie , the other neglected in obscuritie : the preferred , though he could not diuide his honour , yet shared his wealth to his old companion . Things so altered that this honourd friend was falsely accused of treacherie , and by the blow of suspition throwne downe to misery : & the other for his nowe obserued goodnes raised vp to a high place where now he requites his deiected friend with the same courtesie : as if their minds had consented & contended to make that equall , which their states made different . O for one dramme of this immutable Loue in the world ! Honours change manners : & wee will not know those in the Court , who often fed vs in the countrey . Or if wee vouchsafe to acknowledge them as friends , we will not as Sutors . Hereon was the verse made . Quisquis in hoc mundo cunctis vult gratus haberi : Det , Capiat , Quaerat , Plurima , Pauca , Nihil .

He that would be of worldly men well thought :

Must alwayes Giue , Take , Beg , Much , Litle , Nought . Men cannot brooke poore friends . This inconstant charitie is hatefull ; as our English phrase premonisheth ; Loue me Little , and Loue me Long.

3. This Sicut Refines

Our loue ; Walke in loue , as Christ loued vs . Where As is not onely similitudinary , but causall . Loue because Christ loued vs : for this cause , as after this maner . Which serues to putrifie our loue , to purge it from 1. Iohn 4. 19. corruption , and to make it perfect . Dilectio Dei nosfacit & diligibiles & diligentes : both such as God can loue , and such as can loue God . For it is the loue of Christ to vs , that works a loue to Christ in vs . A man will euer loue that medicine , that hath freed him from some desperate disease . Christs Loue hath healed vs of all our sores and sinnes : let vs honour and loue this medicine , compounded of so precious simples , water and bloud . And let vs not onely affectionately embrace it our selues , but let vs inuite others to it i i Psal. 66. 16. Come and harken all ye that feare God , and I will declare what he hath done for my soule .

Christ .

I haue beene so punctuall in this word of Qualitie , that I can but mention the rest . The word of Maiestie is Christ ; who being almightie God , coequall and coeternall with the Father and the Spirit ; tooke on him our nature : and was factus homo , vt pro homine pacaret Deum . God was made man , that for man he might appease God . Thus did so great a maiestie stoupe low for our loue ; Non exuendo quod habuit , sed induendo quod non habuit : not by loosing what he had , but by accepting what he had not ; our miserable nature . k k Bern. Tract . de diligendo Deo . Ipse dilexit nos & Tantus & tantum , & gratis tantillos & tales . Hee that was so great loued so greatly , vs that were so poore and vnworthy freely .

Loued

Is that word of Mercy , that reconciles so glorious a God to so vngracious sinners . The cause which moued Christ to vndertake for vs , was no merite in vs , but meere mercy inhim . He Loued vs , because he loued vs : in our Creation when we could not loue him : in our Redemption , when we would not loue him . Loued vs , notbutthat he loueth vs stil. But the Apostle speaks in this time , to distinguish the loue wherewith he now loueth vs , from that whereby he once Loued vs . l l Rom. 5. 10. For if when wee were enemies , we were reconciled to God by his death : much more being reconciled , we shall be saued by his life . Though it be also true , that m m Ier. 31. 3. from euerlasting he Loued vs .

Is the word of Miserie : Vs hee loued , that were so wretched . The word is indefinite ; Us , all vs . Vs be wee neuer so vnworthy : All vs , be wee neuer so many .

1. Vs that were vnworthy of his loue , from whom he expected no correspondence . That hee loued the blessed Angels was no wonder , because they with winged obedience execute his hests n n Psal. 103. 20. and doe his word . Yea that he loued his very reason-lesse and insensible creatures , is not strange : for o o Psal. 148. 8. fire and haile , snow and vapour , stormy wind and tempest fulfill his word . But to loue vs , that were weake , vngodly , sinners , enemies . Rom. 5 weake , no strength to deserue : vngodly , no pietie to procure : sinners , no righteousnes to satisfie : enemies , no peace to atone : for wee hated him , and all his p p Math. 10. 22. yee shall be hated of all men for my names sake . To loue such vs , was an vnexpectable , a most mercifull Loue . Hee that wanted nothing , loued vs , that had nothing . Immortall eternitie loued mortall dust and ashes . O if a man had Ora mille fluentia melle , yea the tongues of Angels , he could not sufficiently expresse this loue . q q Ioh. 3. 16. So God loued the world : Mundum immundum , the vncleane world ; that not onely not r r Ioh. 1. 10. receiued him ; but euen crucified and killed him .

2 , All of vs , without acception of persons . This is the s s Ioh. 1. 29. Lambe of God which taketh away the sinnes of the world . The Gospell proclaimes an vniuersall Si quis ; Whosoeuer beleeues , and is baptised , shall be saued . Qui seipsum excipi●… se ipsum decipit . He that excepts himselfe , beguiles his owne soule . Hence I find three inferences , obseruable , which I will commend to your consciences , and your consciences to God .

Dilecti diligamus . Dilectos Diligentes

1. We are loued our selues , therefore let vs loue . He that bids vs loue , loued vs first t t Ioh. 15. 12. This is my Commandement , that yee loue one another . Why ? As I loued you . Non aliud iussit , quam gessit : he chargeth vs with nothing in precept , which he performed not in practise . Therefore Si tardi su●…us ad ●…andum , non tardi simus ad redamandum . Though we haue not beene forward to loue first , let vs not be backward to returne loue . Dilecti diligite u u 1. Ioh. 5. 11. If God so loued vs , we ought also to loue one another . Magnes amoris amor : and the sole requitall which God requires for his rich loue , is our poore loue ; that onely may loue him , but haue nothing to giue him , that is not his .

2. They are beloued whom thou art charged to loue . He that bids vs loue others , loues them himselfe . It is fit we should loue those whom Christ loues . If thou loue Christ , thou art bound to loue others , because he loues them : yea with that very same loue , wherewith he loues thee . Therefore Dilectos diligamus .

3. They also loue God , whom God commands thee to loue . The loue of Christ is so shed abroad into all Christian hartes , that they vnfainedly affect Iesus their Sauiour . They loue him , whom thou louest , therefore loue them . It is fit , we should loue them highly , that loue God heartily . Therefore Diligentes diligamus .

Thus you haue heard Loues Walke , or Race : now then sayth Paul ; So runne that you may obtaine . I will end with an Apologue , an Epilogue , a Parable . Charitie , and certaine other her riualls , or indeed enemies would runne a race together . The Prize they all ranne for , was Felicitie ; which was held vp at the Gaoles end by a bountifull Lady , called Eternitie . The runners were Pride , Prodigalitie , Enuie , Couetousnes , Lust , Hypocrisie , and Loue . All the rest were either diuerse or aduerse , neighbours or enemies to Charitie . I will , Herald-like , shew you their seuerall equipage ; how they begin the Race and end it .

1. Pride , you know , must be formost ; and that comes out like a Spanyard , with daring lookes and a tongue thundring out braues : mounted on a spritely Iennet named Insolence . His Plumes and Perfumes amaze the beholders eyes and nosthrils . He runnes as if he would ouerthrow Gyants and Dragons : yea euen the great Red-Dragon , if he encountred him : and with his lance burst open heauen gates . But his Iennet stumbles , and downe comes Pride . You know how wise a king hath read his destinie ; Pride will haue a fall .

2. The next is Prodigalitie ; and because hee takes himselfe for the true Charitie , hee must be second at least . This is a young Gallant , and the horse he rides on , is Luxurie . Hee goes a thundring pace , that you would not think it possible to ouertake him : but before he is got a quarter of the way , hee is spent , all spent ; ready to begge of those , that begd of him .

3. Enuie will be next , a leane meager thing , full of malicious mettle , but hath almost no flesh . The horse he rides on is Malcontent . He would in his iourney first cut some thousand throates , or powder a whole kingdome , blow vp a State ; and then set on to heauen . But the hangman sets vp a Galowse in his way , wherat he runs full butt , and breakes his necke .

4. Then comes sneaking out Co●…eteousnes ; a hunger-staru'd vsurer , that sells wheat , and eates beanes : many men are in his debt , and he is most in his owne debt : for he neuer payd his belly and backe a quarter of their dues . He rides on a thinne hobbling Iade called vnconscionablenes which for want of a worse stable hee lodgeth in his owne heart . He promiseth his soule to bring her to heauen : but tarrying to enlarge his barnes , he lost opportunitie and the prize of saluation : and so fell two bowes short ; Fayth and Repentance .

5. Lust hath gotten on Loues cloke , and will venture to runne . A leprous wretch , and riding on a trotting beast , a hee-goate ; was almost shaken to pieces . Diseases doe so crampe him , that hee is faine to sit downe with Vae misero : and without the helpe of a good Doctor or a Surgion , he is like neuer to see a comfortable end of his iourney .

6. Hypocrisie is glad that he is next to Charitie ; and presumes that they two are brother and sister . Hee is hors'd on a halting hackney ( for he does but borrow him ) called Dissimulation . As he goes , hee is offring euerie man his hand , but it is still emptie . Hee leanes on Charities shoulder , and protests great loue to her : but when shee tryes him to borrow a little money of him for some mercifull purpose ; he pleads , he hath not enough to serue him to his iourneys end . He goes forward like an Angell , but his trusted horse throws him , and discouers him a Deuill .

7 The last named , but first and onely that comes to the prize at the goales end , is Charitie . She is an humble vertue , not mounted as the other racers , but goes on foote . She spares from her owne belly , to relieue those poore Pilgrims that trauell with her to Heauen . She hath two Virgins that beare her companie ; Innocence , and Patience . She does no hurt to others , shee suffers much of others ; yet was shee neuer heard to curse . Her language is blessing , and shee shall for euer inherite it . Three celestiall Graces , Glory , Immortalitie , and Eternitie , hold out a Crowne to her . And when Faith and Hope haue lifted her vp to heauen , they take their leaues of her ; and the bosome of euerlasting Mercie receiues her .

A CRVCIFIXE OR A Sermon vpon the Passion . EPHES. 5. 2. He hath giuen himselfe for vs , an offering and a Sacrifice to God for a sweet swelling sauour .

THis latter part of the verse is a faire and liuely Crucifixe , cut by the hand of a most exquisite caruer : not to amaze our corporall lights with a peece of wood , brasse , or stone curiously engrauen , to the encrease of a carnall deuotion . But to present to the eye of the conscience , the grieuous Passion , and gracious compassion of our Sauiour Iesus Christ ; Who gaue himselfe for vs , &c. This Crucifixe presents to our eye seauen considerable Circumstances Who , Christ . What , Gaue. Whom , Himselfe . To whom , To God . For whom , For vs . After what manner , An offering & Sacrifice . Of what effect . Of a sweet sauour .

The poynts , you see , lie as readie for our discourse , as the way did from Bethanie to Ierusalem : onely fayle not my speech , nor your attention , till we come to the Iourneys end .

Who.

The Person that giues is Christ : the qualitie of his person doth highly commend his exeeding loue to vs . We will ascend to this consideration by 4. staires or degrees and descend by 4. other . Both in going vp , and comming downe , we shall perceiue the admirable loue of the giuer . Ascendently .

1. We will consider him Hominem ; a man . a a Ioh. 19. 5. Behold the man , saith Pilate . We may tarry and wonder at his lowest degree ; that a man should giue himselfe for man . b b Rom. 5. 7. For scarcely for a righteous man will one die . But this man gaue himselfe for vnrighteous man to die ; not an ordinary , but a greevous death , exposing himselfe to the wrath of God , to the tyrranie of men and Devils . It would pittie our hearts to see a poore dumbe beast so terrified , how much more Hominem , a man , the Image of God !

2 The second degree giues him hominem innocentem , an Innocent man . Pilate could say . c c Luk. 23. 14 I haue found no fault in this man . No nor yet Herod . No nor the Devill , who would haue beene right glad of such an advantage . So Pilates Wife sent her husband word . d d Math. 27. 19. Haue thou nothing to do with that iust man . So the Person is not onely a man , but a iust man , that gaue himselfe to endure such horrors for vs . If wee pittie the death of malefactors , how should our compassion be to one Innocent !

3. In the third degree , he is not onely Homo , a man ; and Iustus homo , a good man ; but also Magnus homo a great man : royally descended from the auntient Patriarches and Kinges of Iudah . Pilate had so written his Title , and he would answere ▪ not alter it ; Quod scripsi , scripsi . And what was that ? e e Ioh. 19. 19. Iesus of Nazereth , the King of the Iewes . Now as is the Person , so is the Passion : the more noble the giuer , the more excellent the gift . That so high a King would suffer such contempt and obloquie to be cast vpon him ; when the least part of his disgrace had beene too much for a man of meane condition ! That a Man , a Good man , a Great man bore such calumnie , such calamitie for our sakes ; here was an vnmatchable , an vnspeakable loue .

4. This is enough , but this is not all : there is yet a higher degree in this Ascent : we are not come to our full Quantus . It is this ; he was Plus quam homo , more then man : not onely maximus hominum , but mator hominibus ; the greatest of men , yea greater then all men . Not mere filius hominis , but verè filius Dei : he was more then the Sonne of man , euen the Sonne of God . As the Centurion acknowledged f f Mark . 15. 39. Truely this man was the Sonne of God . Here be all the foure staires vpwardes ; a Man , a Harmeles man a Princely man ; and yet more then man , euen God himselfe . Salomon was a great king ; but here is a Greater then Salomon . Salomon was Christus Domini ; but here is Christus Dominus : he was the annointed of the Lord ; but this is the Lord himself annointed . And here all tongues grow dumbe ; & admiratio sealeth vp euery lippe . This is a depth beyond sounding . You may perhaps drowsily heare this and coldly be affected with it ; but let me say , Principalities and Powers , Angels and Seraphins stood amazed at it .

We see the Ascent ; shall we bring downe againe this consideration by as many stayres ?

1. Consider him Almightie God taking vpon him Mans nature : this is the first steppe downe wards g g Ioh. 1. 14. The word was made flesh , and dwelt among vs . And h h Gal. 4. 4. God sent forth his Sonne made of a woman . And this was done i i Aug. Epist. 120. Naturam suscipiendo nostram , non mutando suam : by putting on our nature , not by putting off his owne . Homo Deo accessit , non Deus a serecessit . He is both God and man , yet but one Christ : one not by confusion of substance but by vnitie of person . Now in that this Eternall God became man , he suffered more , then man can suffer either liuing or dead . That man should be turned into a beast , into a worme , into dust , into nothing ; is not so great a disparagement as that the glorious God should become man . k k Phil. 2. 6. 7. He that thought it not robbery to bee equall with God , was made in the likenesse of man . Hee that is l l Hebr. 1. 4. more excellent then the Angels , became lower then the Angels , that hee might aduance vs as high as the Angels . Euen the brightnesse of Gods glorie takes on him the basenesse of our nature : and hee that layd the foundations of the earth , and made the world , is now in the world made himselfe . This is the first descending degree .

2. The second stayre brings him yet lower . He is made man : but what Man ? Let him be vniuersall Monarch of the world : and haue fealtie and homage acknowledged to him from all kings and Emperors , as his viceroyes : Let him walke vpon Crownes and scepters , and let Princes attend on his Court : and here was some Maiestie , that might a little become the Son of God . No such matter . Indust formam serui ; m m Phil. 2. 7. He tooke vpon him the forme of a seruant . He instructs vs to humilitie by his owne example n n Math. 20. 28. The Sonne of man came not to be ministred vnto , but to minister . o o Esa. 43. 24. O Israel , thou hast made me to serue with thy sinnes . He gaue himselfe for a Minister , not for a Master ; ad seruitutem , non ad dominationem . He that is Gods Sonne , is made mans seruant . Proudly blind , & blindly poore man , that thou shouldest haue such a seruant , as the Sonne of thy maker . This is the second steppe downewards .

3. This is not low enough yet . I am a worme no man ; sayth the Psalmist in his Person . Yea the shame of men , and contempt of the people . He is called . Psal. Psal. 24. 7. 24. the King of glory . Be yee open yee euerlasting doores , and the King of glorie shall come in . But Esa. 53. He Esa. 53. 3. is despised and reiected of men : we hid as it were our faces from him : he was despised , and wee esteemed him not . O the pittie of God , that those two should come so neare together , the King of glory , and the shame of men . Quo celsior maiestas , eò miserior humilitas . Thus sayth the Apo stle , hee made himselfe of no reputation . Hee that requires Phil. 2. 7. all honour as properly due to him , makes himselfe ( not of little , but ) of no reputation . Here was deiection ; yea here was reiection . Let him be layd in his poore cradle , the Bethlemites reiect him ; the manger must serue , no roome for him in the Inne . Yea p p Ioh. 1. 11. Hee came to his owne , and his owne receiued him not . All Israel is to hote for him ; hee is glad to flie into Egypt for protection . Come hee to Ierusalem ? which he had honourd with his presence , instructed with his Sermons , amazed with his myracles , wet and bedewed with his teares ▪ they reiect him . I would , and ye would not . Comes he to his kindred ? they deride & traduce him , as if they were ashamed of his alliance . Comes he to his Disciples ? q q Ioh. 6. 66. They goe backe & will walke no more with him . Will yet his Apostles tarry with him ? So they say ver. 6. 8. Lord , to whom shall we goe ? thou hast the words of eternall life . Yet at last one betrayes him , another forsweares him , all forsake him : & Iesus is left alone in the middest of his enemies . Can malice yet adde some further aggrauation to his contempt ? Yes , they crucifie him with malefactors . The qualitie of his companie , is made to encrease his dishonour . In medio Latronum , tanquam Latronum immanissimus : In the middest of theeues , as it were the Prince of theeues ; sayth Luther . He that thought it no robbery to be equall to the most holy God , is made equall to theeues and murderers ; yea tanquam Dux ; as it were a Captaine amongst them . This is the third step .

4. But wee must goe yet lower . Behold now the deepest stayre , and the greatest reiection . Affligit me Deus r r Lement . 1. 12 the Lord hath afflicted me in the day of his fierce anger s s Esa. 53. 10. It pleased the Lord to bruise him : he hath put 〈◊〉 to griefe . No burden seemes heauy , when the comforts of God helpe to beare it . When God will giue solace , vexation makes but idle offers and assaults . But now to the reiection of all the former , the Lord turnes his backe vpon him as a stranger : the Lord wounds him as an enemie . He cryes out ; My God , my God , why hast thou forsaken me ? How could the Sunne and starres , heauen and earth stand , whiles their maker thus complained ! The former degree was deepe ; he was crucified with euill doers ; reckoned amongst the wicked . Yet theeues fared better in death then he . We find no irrisio , no insultation , no taunts , no invectiues against them . They had nothing vpon them but paine ; hee both contempt & torment . If scorne and derision can vexe his good soule , he shall haue it in peales of ordinance shotte against him . Euen the basest enemies shall giue it : Iewes , Souldiours , Persecutors yea suffering malefactors spare not to flowte him . His bloud cannot appease them with out his reproch . But yet the disciples are but weake men , the Iewes but cruell persecutors the Deuils but malicious enemies : all these doe but their kind , but the lowest degree is ; God forgets him , and in his feeling hee is forsaken of the highest . Weigh all these circumstances , and you shall truely behold the Person , that gaue himselfe for vs .

What

We come to the Action , Dedit . Giuing is the argument of a free disposition . Ioh. 10. a a Ioh. 10. 17. 18. I Lay downe my life . No man taketh it from me , but I lay it downe of my selfe . I haue power to lay it downe , and I haue power to take it againe . He that giues life to vs , gaue vp his owne life for vs . Hee did not sell , set , let , or lend , but giue . Oblatus est , quia ipse voluit . He was offered , because he would be offered . No hand could cut that stone from the quarrey of heauen : no violence pull him from the bosome of his Father ; but Sua misericordia , his owne mercie : he gaue . b b Cant. 〈◊〉 . 8. He commeth leaping vpon the mountaines , skipping vpon the hils . He comes with willingnesse and celeritie : no humane resistance could hinder him ; not the hillockes of our lesser infirmities , not the mountaines of our grosser iniquities , could stay his mercifull pace towards vs .

He gaue his life ; who could bereaue him of it ? To all the high Priestes armed forces he gaue but a verball encounter ; I am he : and they retire and fall backward . His very breath disperst them all . Hee could as easily haue commanded fire from heauen to consume them , or vapours from the earth to choake them . He that controlles Deuils , could easily haue quailed men . More then twelue Legions of Angels were at his becke ; and euery Angell able to conquor a Legion of men . Hee giues them leaue to take him ; yea power to kill him : from himselfe is that power , which apprehends himselfe . Euen whiles he stands before Pilate scorned , yet tels him ; Thou couldst haue no power against me , nisi datam desuper ; vnlesse it were giuen thee from aboue . His owne strength leads him , not his aduersaries . He could haue beene freed , but he would not . Constraint had abated his merite : he will deserue , though he die .

The losse of his life was necessary , yet was it also voluntary . Quod amittitur necessarium est , quod emittitur voluntarium . Therefore he gaue vp the Ghost . In spight of all the world hee might haue kept his soule within Ambro. his bodie ; he would not . The world should haue bin burnt to cinders , and all creatures on earth resolued to their originall dust ; before he could haue beene enforced . Man could not take away his Spirit , therefore he gaue it . Otherwise if his Passion had beene onely Operis , and not voluntatis ; materiall and not formall ; it could not haue beene meritorious , or afforded satisfaction for vs . For that is onely done well , that is done of our will .

But it is obiected out of Hebr. 5. that hee offered vp prayers and supplications , with strong crying and teares , vnto Hebr. 5. 7. him that was able to saue him from death . Hence some blasphemers say , that Christ was a coward in fearing the naturall death of the bodie . If hee had so feared it , hee needed not to haue tasted it . Christ indeed did naturally feare death ; otherwise he had not bin so affected as an ordinary man . Yet he willingly suffered death , otherwise he had not beene so well affected as an ordinary Martyre . But he prayes thrice ; Let this cuppasse . Diuines vsually distinguish here : the Sententiaries thus . That there was in Christ a double humane or created will : the one voluntas vt natura ; a naturall will ; the other voluntas vt ratio , a reasonable will . Christ according to his naturall will trembled at the pangs of death ; and this without sinne : for Nature abhorreth all destructiue things . But in regard of his rationall will , he willingly submits himselfe to drinke that cup. Not as I will O Father , but as thou wilt . Aman , sayth Aquinas , will not naturally endure the lancing of any member : yet by his reasonable will he consents to it , for the good of the whole bodie : reason masters sense , and cutting or cauterizing is endured . So Christ by the strength of his naturall wil feared death : but by his Reason perceiuing , that the cutting , wounding , crucifying of the Head , would bring health to the whole Bodie of his Church ; and either he must bleed on the Crosse , or we must all burne in hell : behold now he willingly and chearfully giues himselfe an offering and Sacrifice to God for vs .

But was it a meere temporall death that our Sauiour feared ? No , he saw the fierce wrath of his Father , and therefore feared . Many resolute men haue not shrunke at a little : diuers Martyrs haue endured strange torments with magnanimitie . But now when he that gaue them strength , quakes at death ; shall wee say he was a Coward ? Alas ! that which would haue ouerwhelmed man , would not haue made him shrinke : that which he feared , no mortall man but himselfe euer felt . Yet hee feared . The despaire of many thousand men was not so much , as for him to feare . He saw that which none saw , the anger of an infinite God . He perfectly appre hended the cause of feare ; our Sinne and torment . He saw the bottome of the Cup ; how bitter and dreggish euery drop of that viall was . He truely vnderstood the burden , which we make light of . Men feare not Hell , because they know it not . If they could see through the opened gates , the insufferable horrors of that pit ; trembling & quaking would run like an ague through their bones . This insupportable lode he saw : that the spunge of vengeance must be wrung out to him ; and hee must sucke it vp to the last and least drop . Euery talent of our iniquities must be laid vpon him , till as a cart he be loden Amo. 2. 13. with sheaues . And with all this pressure hee must mount his Chariot of death , the Crosse ; and there beare it , till the appeased God gaue way to a Consummatum est ; It is finished .

The Philosopher could say , that Sapiens miser magis est miser , quàm stultus miser : a wise man miserable , is more miserable then a foole miserable ; because he vnderstands his miserie . So that our Sauiours pangs were aggrauated by the fulnesse of his knowledge . No maruell then if he might iustly take Dauids words out of his mouth ; Thy terrors haue I suffered with a troubled minde . This thought drew from him those teares of bloud . His eyes had formerly wept for our misdoings : his whole bodie now weepes ; not afaint dew , but hee swett out solid drops of bloud . The thornes , soourges , nailes fetched bloud from him ; but not with such paine as this Sweat . Outward violence drew on those : these the extremitie of his troubled thought . Here then was his cause of feare . He saw our euerlasting destruction , if he suffered not : he saw the horrors which hee must suffer to ransome vs . Hinc illae lachrymae : hence those grons , teares , cryes , and sweat : yet his loue conquerd all . By nature he could willingly haue auoided this cup : for loues sake to vs he tooke it in a willing hand . So he had purposed , so he hath performed . And now to testifie his loue , sayth my Text , he freely Gaue.

Whom ?

Himselfe . This is the third circumstance , the Gift ; Himselfe .

Not an Angell : for an Angell cannot sufficiently mediate betweene an immortall nature offended , and a mortall nature corrupted . The glorious Angels are blessed , but finite and limited : and therefore vnable to this expiation . They cannot bee so sensibly c c Heb. 4. 15. touched with the feeling of our infirmities ; as hee that was in our owne nature ; in all poynts tempted like as we are , sin onely excepted .

Not Saints ; for they haue no more oyle then will serue their owne Lampes . They haue enough for themselues , not of themselues ; all of Christ : but none to spare . Fooles cry , Giue vs of your cyle . They answere , d d Math. 25. 9. Not so , least there be not enough for vs and you : but goe ye rather to them that sell , and buy for your selues . They could not propitiate for sinne , that were themselues guilty of sinne ; and by nature lyable to condemnation . Wretched Idolaters , that thrust this honour on them against their wils : how would they abhorre such sacrilegious glory !

Not the riches of this world . e e 1. Pet. 1. 18. We were not redeemed with corruptible things , as siluer and gold . Were the riches of the old world brought together to the riches of the new world ; were all the minerall veines of the earth emptied of their purest mettals : this pay would not be currant with God . It will cost more to redeeme soules f f Psal. 49. 67. They that trust in their wealth , and boast in the multitude of their riches : Yet cannot by any meanes redeeme their brother , nor Giue to God a ransome for him . The seruant cannot redeeme the Lord . God made a man master of these things : hee is then more precious then his slaues .

Not the bloud of Bulls or Goates . Hebr. 9. Alas , those legal sacrifices were but dumbe shewes of this tragedie , the meere figures of this oblation ; mystically presenting to their faith , that Lambe of God which taketh away the sinnes of the world . This Lambe was prefigured in the sacrifices of the law , & now presented in the sacraments of the Gospell : slaine indeed from the begining of the world Who had power . Prodesse , to profit vs ; before hee had Esse , a being himselfe . None of these would serue .

Whom Gaue he then ? Seipsum , Himselfe ; who was both God and man : that so participating of both natures , our mortalitie , and Gods Immortalitie , he might be a perfect Mediator . g g Aug. Confes. Lib. 10. cap. 43 Apparuit igitur inter mortales peccatores & immortalem iustum , mortalis cum hominibus , iustus cum Deo . He came betweene mortall men and immortall God , mortall with men , and iust with God . As man he suffered , as God hee satisfied : as God and man he saued . He gaue himselfe ; Se Totum Himselfe Wholy Solum Onely

1. All himselfe , his whole Person , soule and body . Godhead and manhood . Though the deitie could not suffer , yet in regard of the personall vnion of these two naturs in one Christ , his very passion is attributed in some sort to the Godhead . So Act. 20. It is called the bloud of God . And 1. Cor. 2. 8. The Lord of glory is said Act. 20. 28. to be crucified . The Schooles distinction here makes al plaine : He gaue Totum Christum , though not Totum Christi : All Christ , though not All of Christ . Home non valuit , Deus non voluit . As God alone he wold not , as man alone he could not make this satisfaction for vs . The Deitie is impassible ; yet was it impossible without this Deitie for the great worke of our saluation to be wrought . If any aske how the manhoode could suffer without violence to the God-head ; being vnited in one Person : let him vnderstand it by a familiar comparison . The Sunne-beames shine on a tree ; the axe cuts downe this tree , yet can it not hurt the beames of the Sunne . So the God-head still remaines vnharmed , though the axe of death did for a while fell downe the man-hood . Corpus passum est dolore & gladio . Anima dolore non gladio . Diuinitas nec dolore nec gladio . His bodie suffered both sorrow and the sword : his soule sorrow not the sword : his Deitie neither sorrow nor the sword . Deitas in dolente , non in dolore . The God-head was in the Person pained , yet not in the paine .

2. Himselfe onely ; and that without a Partner Comforter .

1. Without a Partner , that might share either his glory , or our thankes : of both which he is iustly iealous . Christi passio adiutore non eguit . The sufferings of our Ambr. Sauiour need no helpe . Vpon good cause therefore we abhorre that doctrine of the Papists : that our offences are expiated by the passions of the Saints . No , not the blessed Virgin hath performed any part of our iustification , payed any farthing of our debts . So sings the Quire of Rome . Sancta virgo Dorothea , tua nos virtute bea , cor in nobis novum crea . Wherin there is pretty rime , petty reason , but great blasphemie : as if the Virgin Dorothy were able to create a new heart within vs . No ; h h 1. Ioh. 1. 7. but the bloud of Iesus Christ clenseth vs from all sinne . His bloud , and his onely . O blessed Sauiour , euery drop of thy bloud is able to redeeme a beleeuing world . What then need we the helpe of men ? How is Christ a perfect Sauiour , if any act of our redemption be left to the performance of Saint or Angell ? No , our soules must die , if the bloud of Iesus cannot saue them . And whatsoeuer wittie errour may dispute for the merits of Saints ; the distressed conscience cries , Christ , and none but Christ . They may sitte at Tables and discourse , enter the Schooles and argue , get vp into the Pulpits and preach ; that the workes of good men is the Churches treasure , giuen by indulgence , and can giue indulgence ; and that they will doe the soule good . But lie we vppon our death-beds , panting for breath , driuen to the push , tost with tumultuous waues of afflictions , anguished with sorrow of spirit ; then we sing another song : Christ & Christ alone : Iesus and onely Iesus : Mercie , mercie : pardon , comfort for our Sauiours sake . i i Act. 4. 12. Neither is there saluation in any other : for there is none other Name vnder heauen giuen among men , whereby we must be saued .

2. Without a Comforter : he was so farre from hauing a sharer in his Passion , that he had none in compassion ; that ( at least ) might any wayes ease his sorrowes . It is but a poore comfort of calamitie , Pittie ; yet euen that was wanting . k k Lam. 1. 12. Is it nothing to you , all yee that passe by ? Is it so sore a sorrow to Christ , and is it nothing to you ? a matter not worth your regard , your pittie ? Man naturally desires and expects , if he cannot be deliuered , eased ; yet to be pittied . l l Iob. 19. 21. Haue pittie vpon me , haue pittie vpon me , O ye my friends : for the hand of God hath touched me . Christ might make that request of Iob , but hee had it not : there was none to comfort him , none to pittie him . It is yet a little mixture of refreshing , if others be touched with a sense of our miserie ; that in their hearts they wish vs well , and would giue vs ease if they could : but Christ hath in his sorest pangs not so much as a Comforter . The Martyrs haue fought valiantly vnder the banner of Christ , because hee was with them to comfort them . But when himselfe suffers , no reliefe is permitted . The most grieuous torments find some mitigation in the supply of friends and comforters . Christ after his monomachie or single combate with the deuill in the desart , had Angels to attend him . In his agonie in the garden an Angell was sent to cofort him . But when he came to the maine act of our redemption , not an Angell must be seene . None of those glorious spirits may looke through the windowes of heauen ; to giue him any ease . And if they would haue relieued him , they could not . Who can lift vp , where the Lord wil cast downe ? What Chirurgion can heale the bones , which the Lord hath broken ? But his mother , & other friends stands by , seeing , sighing , weeping . Alas ! what doe those teares , but euerease his sorrow ? might hee not iustly say with Paul . m m Act. 21. 1●… . What meane ye to weepe , & to breake mine heart ? Of whom then shall he expect comfort ? Of his Apostles ? Alas they betake them to their heeles . Feare of their owne danger drownes their copassion of his miserie . He might say with Iob ; Miserable comforters are ye all . Of whom then ? The Iewes are his enemies , and vie vnmercifullnes with deuils . There is no other refuge but his Father , No , euen his Father is angry : & he that once said ; n n Math. 3. 17. This is my beloued Son , in whom I am well pleased ; is now incens●…d . He hides his face from him , but layes his hand heauy vpon him ; & buffets him with anguish . Thus Solus patitur : he gaue himselfe , & only himselfe , for our redemption .

To whom ?

To God ; and that is the fourth circumstance . To whom should he offer this sacrifice of expiation , but to him that was offended ? and that is God . Against o o Psal. 51. 4. thee , thee onely haue I sinned ; and done this euill in thy sight . p p Luk. 15. 21. Father I haue sinned against heauen , and in thy sight . All sinnes are committed against him : his iustice is displeased , and must be satisfied . To God : for God is angry , with what , and whom ? with sinne and vs , and vs for sinne . In his iust anger he must smite ; but whom ? In Christ was no sinne . Now shall God doe like Annas or Ananias . q q Ioh. 18. 22. If I haue spoken euill , sayth Christ , beare witnesse of the euill : but if well , why smitest thou me ? So Paul to Ananias r r Act. 23. 3. God will smite thee thou whited wall : for Sittest thou to Iudge me after the Law , and commandest me to be smitten contrary to the Law ? So Abraham pleads to God s s Gen. 18. 25. shall not the Iudge of all the earth doe right ? Especially right to his Sonne ? and to that Son which glorified him on earth , and whom he hath now glorified in heauen ? We must fetch the answere from Daniels Prophecie t t Dan. 9. 26. The Messiah shall he cut off , but not for himselfe . Not for himselfe ? For whom then ? For solution hereof we must steppe to the first point ; and there we shall finde .

For Whom ;

For vs . He tooke vpon himour person , he became suretie for vs . And loe , now the course of Iustice may proceed against him . He that will become a Suertie , and take on him the debt , must be content to pay it . Hence that innocent Lambe must be made a Sacrifice : and u u 2. Cor. 5. 21. he , that know no 〈◊〉 in himselfe , must be made sin for vs ; that we might be made the righteousnes of God in him . Seauen times in three verses doth the Prophet Esay Esay . 53. 4. 5. 6. inculcate this . We , Our , vs . Wee were all sicke , greeuously sicke ; euerie sinne was a mortall disease . Quot Vitia , tot febres . He healeth our infirmities , sayth the Prophet : Chryso . he was our Phisician ; a great Physician . Magnus Venit medicus , quia magnus iacebat agrotus . The whole world was sicke to death , & therfore needed a powerfull Physician . So was he ; and tooke a strange course for our Cure . Which was not by giuing vs physicke , but by taking our Physicke for vs . Other patients drink the prescribed potion ; but our Physician drunke the potion himselfe , and so recouered vs .

For vs . Ambr. a a De Fid. ad Grat. Lib. 2. cap. 3. Pro me doluit , qui pro se nihil habuit quod doleret . He suffered for me , that had no cause to suffer for himselfe . O Domine Iesu , doles non tua , sed vulnera mea . So monstrous were our sinnes , that the hand of the euerlasting Iustice was ready to strike vs with a fatall and finall blow : Christ in his owne person steppes betweene the stroke and vs ; and bore that a while , that would haue sunke vs for euer . b b Aug. de Doctrin . Christian . Lib. 1. c●…p 14. Nos immortalitate malè vsi sumus , vt moreremur ; Christus mortalitate benè vsus est , vt viueremus . We abused the immortality we had to our death : Christ vsed the mortality he had not to our life . Dilexit nos ; he loued vs ; & such vs , that were his vtter enemies . Here then was loue without limitation , beyond imitation . Vnspeakable mercy , sayes Bernard ; that the king of eternall glory should yeeld himselfe to be crucified , c c Serm. de quadruplici debito . Protam despicatissimo vernaculo , immò vermiculo : for so poore a wretch , yea a worme and that not a louing worme , not a liuing worme : for we both hated him and his ; and were dead in sinnes and trespasses .

Yea for All vs ; indefinitely : none excepted that will apprehend it faithfully . The mixture of Moses Perfume is thus sweetly allegorized d d Exod. 30. 34. God commands him to put in so much frankincense as Galbanum , and so much Galbanum as frankincense . Christs Sacrifice was so sweetly temperd : as much bloud was shed for the peasant in the field , as for the Prince in the Court . The offer of saluation is generall : whosoeuer among you ●…areth God , and worketh rightousnes ; to him is the word of this saluation sent . As there is no exemption of the greatest from misery , so no exception of the least from mercie . Hee that will not beleeue and amend , shall be condemned be he neuer so rich : he that doth , be hee neuer so poore shall be saued .

This one point of the Crucifixe , For vs requires more punctuall meditation . Whatsoeuer we leaue vnsaid , we must not huddle vp this . For indeed this brings the Texthome to vs , euen into our consciences , & speakes effectually to vs all : to me that speake , and to you that heare ; with that Prophets application , Thou art the man . Wee are they , for whose cause our blessed Sauiour was crucified . For vs he endured those greeuous pangs for vs that we might neuer tast them . Therefore say we with that Father e e Aug. d●…sancta virginit . cap. 55 Toto nobis figatur in corde , qui totus pro nobis fixus in cruce . Let him be fixed wholy in our hearts who was wholy for vs fastned on the Crosse.

We shall consider the vses we are to make of this , by the ends for which Christ performed this . It serues to Saue vs . It serues to Moue vs . It serues to Mortifie vs .

1. To saue vs . This was his purpose & performance●…l he did , all he suffered , was to redeeme vs . f f Esa. 53. 5. By his stripes we are healed : by his Sweat we refreshed : by his sorrows we reioyced : by his death wee saued . For euen that day , which was to him Dies Luctus , the heauiest day that euer man bore ; was to vs Diessalutis , g g 2. Cor. 6. 2. the accepted time , the day of saluation . The day was euill in respect of our sinnes & his sufferings : but eventually in regard of what he payed , and what he purchased ; a good day , the best day ; a day of ioy and Iubilation .

But if this Saluation be wrought for vs , it must be applied to vs ; yea to euery one of vs . For that some receiue more profite ▪ by his passion then others , is not his fault ▪ that did vndergoe 〈◊〉 , but theirs that doe not vndertake it ; to apply it to their own coscience●… But we must not only beleeue this Text in grosse ; but let euery one take a handf●…ll out of this sheafe , & put it into his own bosome . So ●…rning this F●…r vs into For me . As Paul . Gal. 2. h h Gal. 2. 20. I liue by the faith of the Son of God , who loued me , & gaue himselfe for me . Blessed faith , that into the plurall Vs puts in the singular soule . Me. Se dedit pro me . Euery one is a rebell , guiltie & conuicted by the supreme Law ; death waites to arrest vs , and damnation to receiue vs . What should we doe but pray , beseech , cry , weepe , till we can get our pardon sealed in the bloud of Iesus Christ : and euery one find a sure testimonie in his owne soule , that Christ gaue himselfe for me .

2. This should moue vs : was all this done for vs , and shall we not be stirred ? i i Lam. 1. 12. Haue ye no regard ? Is it nothing to you , that I suffer such sorrow as was never suffred ? All his agonie , his cries , and teares , and groanes , and pangs were for vs : shall he thus grieue for vs , and shall wee not grieue for our selues ? For our selues I say ; not so much for him . Let his passion moue vs to compassion , not of his sufferings , ( alas our pittie can do him no good ) but of our sinnes which caused them . k k Luk. 23. 28. Daughters of Ierusalem , weepe not for me , but weepe for your selues , and for your children . For our selues : not for his paeynes ▪ that are past , but for our owne that should haue beene , and ( except our faith settes him in our stead ▪ ) shall bee . Shall hee ●…eepe ●…o vs , for vs , and shall wee not mourne ? Shall he drinke so deepely to v●… in this cup of sorrow , and shall we not pledge him ? Doth the wrath of God make the Sonne of God shri●…ke o●…t ; and shall not the servants for whome he suffered t●…mble ? l l Hieron . in Math. Om●…s creatura compatitur Christ●… 〈◊〉 . Euery creature seemes to suffer with Christ . Sunne , earth , rockes , sepulchers : Solus miser 〈◊〉 non compatitur , pro quo solo Christus patitur . Onely man suffers nothing , for whome Christ suffered all . Doth his passion teare the Uaile , rent the stones , cleaue the rockes , shake the earth , open the graues ; and are our hearts more hard then those insensible creatures , that they cannot be penetrated ? Doth heauen and earth , Sunne and elements , suffer with him , and is it nothing to vs ? We , wretched men that wee are , that were the principals in this murder of Christ : whereas Iudas , Caiphas , Pilate , Souldiours , Iewes , were all but accessaries and instrumentall causes . We may seeke to shift it from our selues , & driue this haynous fact vpon the Iewes : but the exe●…utioner doth no●… properly k●…l the man . 〈◊〉 peccatum 〈◊〉 est . Sin , our sinnes were the murderers . Of vs he suffered , and for vs he suffered : vnite th●…se in your thoughts and tell me if his passion h●…th no●… cause to moue vs .

And yet so obdurate are our hear●…s ; that wee cannot endure one houres discourse of this great busines . Christ was many houres in dying for ●…s , we cannot sit one houre to heare of it . O that wee should find fault with heat or cold in harkning to these heauenly ●…isteries ; when he endured for vs such a 〈◊〉 , such a sweat , such agonie ; that through his flesh and skinne hee sweate drops of bloud . Doth hee weepe teares of gorebloud for vs , and cannot wee weepe teares of water for our sel●…es ? 〈◊〉 how would wee die for him , as hee dyed 〈◊〉〈◊〉 we are w●…ry of hearing , what he did fo●… vs ▪

3. This should 〈◊〉〈◊〉 Christ deliuered 〈◊〉 to death for ou●… 〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉 vs from death , and 〈◊〉〈◊〉 . H●… 〈◊〉〈◊〉〈◊〉 de●…troy the deuill , but to m m 1. Ioh. 3. 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Neither doth he take onely from 〈◊〉〈◊〉〈◊〉〈◊〉 , the ● . 8. 1●… power to condemn●… 〈◊〉 but 〈◊〉〈◊〉〈◊〉 , the ● Rom. 6. 6. 12. power to rule and 〈◊〉〈◊〉〈◊〉 Chri●… death , as it answers the Iusti●… of 〈◊〉 for 〈◊〉〈◊〉 , so it must kill in 〈◊〉 the will of 〈◊〉 . Christ in ●…ll parts suffered , that ●…e in all parts might 〈◊〉 mortified . His ●…fferings were so abundant , that men c●…not know the●…r number , nor Angels their na●…ure , nei●…her 〈◊〉 nor Angels their measure . His Passion ●…ound an end , our thoughts cannot . He Suffered At all times In all places In all senses In all members In body and soule also All for Vs

1. At all times : in his childhood by pouertie and Herod : in the strength of his dayes by the powers of earth , by the powers of hell , yea euen by the powers of heauen . In the day hee lackes meate , in the night a pillow . Euen that holy time of the great Passouer is destined , for his dying . When they should kill the Paschall La●…be in thankfulnesse , they slay the Lambe of God in wickednes . They admire the shadow , yet condemne the substance . All for vs ; that all times might yeelde vs comfort . So the Apostle sweetly p p 1. Thess. 5. 10. He dyed for vs , that whether we wake or sheepe , wee should liue together with him .

2. In all places : in the cradle by that Foxe : in the streets by reuilers : in the mountaine by those that would haue throwne him downe headlong : in the Temple by them that q q Ioh. 8. 59. to●…ke vp stones to cast at him . In the high Priests hall by buffe●…rs , in the garden by betrayers : by the way loden with his crosse . Lastly in Caluary , a vild and stinking place , among the bones of malefactors , crucified . Still all for vs ; that in all places the mercy of God might protect vs .

3. In all Sense●… . For his tast , loe it is ●…icted with gall & vineger ; a bitter draught for a dying man . His touch felt more ; the nailes driuen into his hands and feete : and in those places wounded lies the greatest paine , being the most sinewy parts of the bodie . His Eares are full of the blasphemous contumelies , which the sauage multitude belc●…ed out against him . Not him , but Barabbas , they crie to Pilate ; preferring a murderer before a Sauiour . Will you reade the speeches obiectuall to his hearing ! See Math. 27. ver. 29. 39. 42. 44. 49. In all consider their blasphemie , his patience . For his Eyes , whether can hee turne them without spectacles of sorrow ? The dispight of his enemies on the one side shewing their extremest malice : the weeping and L●…menting of his mother on the other side ; whose teares might wound his heart . If any Sense were lesse afflicted it was his Smelling : & yet the putrified bones of Caluarie could be no pleasing sauour .

Thus suffered all his Senses . That Tast that should be delighted with the wine of the vineyard , r r Cant. 7. 9. that goeth downe sweetly , is fed with vineger . He lookes for good grapes , behold s s Esa. 5. 4. Sower grape●… : he expects wine , 〈◊〉 receiues vineger . That Smell that should bee refre●…hed with the odor●…ferous sent of the t t Cant. 6. 2. beds of spices , the pietie of his Saints ; is filled with the stence of iniquities . Those hands that sway the Scepter of the heauen●… ▪ 〈◊〉 faineto carry the Reed of Repr●… , & end●… the ●…ailes of death . Those eyes that were as , a a a Reu. 1. 14. 〈◊〉 of Fire ; in respect of whom the very Sunne was darknes , must be hold the afflicting obiects of shame and tyrannie . Those ●…ares , which to delight , the high Quorillers of heauen sing their 〈◊〉 notes , must be wearied with the taunts and 〈◊〉 of blasphemie .

And all this for vs : not onely to satisfie those sinnes which our Senses haue committed ; but to mortifie those senses , and prese●…e them from those sinnes . That our eyes may be no more full of adulteries , nor throw couetous lookes on the goods of our brethren . That our ●…ares may no more giue so wide admission and welcome entrance to lewd reports , the incantations of Sathan . That sinne in all our senses might be done to death : the poison exhausted , the sense purified .

4. In all members . Looke on that blessed Body conceiued by the Holy Ghost , and borne of a pure Virgin : it is all ouer scourged , martyred , tortured , manacled , mangled . What place can you find free ? Caput Angelic●… Bern. spiritibus tremebundum densitat●… spinarum pungitur : facies pulchrapr●… filijs hominum Iud●…orum sp●…t is det●…rpatur : Oculi 〈◊〉 sole in 〈◊〉 caligantur &c. To begin at his head : that head which the Angels reuerence is crowned with thornes . That face , which is b b Psal. 45 2. fairer them the sonnes of men , must be odiously spit on by the filthy Iewes . His hands that made the heauens , are extended & fastned to a crosse . The feet which tread vpon the neckes of his and our enemies , feele the like smart . And the mouth must be buffe●…ed , which c c Ioh. 7. 46. spake as neuer man spake .

Still all this for vs . His head bled for the wicked imaginations of our heads . His face was besmeared with spittle , because we had spit impudent blasphemies against heauen . His lips were afflicted , that our lips might henceforth yeeld sauoury speeches . His feet did bleed , that our feet might not be swift to shed bloud . All his members suffered for the sinnes of all our members : and that our members might be no more ser uants to sin : but d d Rom. 6. 19. seruants to righteousnes , vnto holines . e e Hieron . Cōsp●…i voluit ; vt nos Lauaret : velari voluit , vt velamen ignorantia a mentibus nostris 〈◊〉 : in capite percuti , vt corpori sanitatem restitueret . Hee would be polluted with their spettle , that hee might wash vs : hee would bee blindfolded , that he might take the vaile of ignorance from our eyes . He suffered the head to be wounded , that hee might renew health to all the body .

Sixe times we read , that Christ shed his bloud . First when he was circumcised : at eight dayes old his bloud was spilt . 2. In his agonie in the garden ; where he swett drops of bloud . 3. In his scourging , when the merciles tormentors fetch'd bloud from his holy sides . 4. When he was crowned with thornes : those sharpe prickles raked and harrowed his blessed head , and drew forth bloud . 5. In his crucifying ; when his hands & feet were pierced , bloud gushed out . 6. Lastly after his death f f Ioh. 19. 34. One of the souldiours with a speare pierced his side and forthwith came there out bloud and water . All his members bled , to shew that he bled for all his members . Not one drop of this bloud was shed for himselfe : all for vs ; for his enemies , persecutors , crucifiers , our selues . But what shall become of vs , if all this cannot mortifie vs ? How shall g g Rom. 6. 8. we liue with Christ , if with Christ wee bee not dead ? Dead in deed vnto sinne , but liuing vnto righteousnesse . As h h 2. King . 4. 34. Elisha reuiued the Shunamites child : hee lay vpon it ; put his mouth vpon the childes mouth , and his eyes vpon his eyes , and his hands vpon his hands , and stretched himselfe vpon the child , and the flesh of the child waxed warme : So the Lord Iesus , to recouer vs that were dead in our sinnes and trespasses , spreads and applies his whole Passion to vs : layes his mouth of blessing vpon our mouth of blasphemie : his eyes of holinesse vpon our eyes of lust : his hands of mercie vpon our hands of crueltie : and stretcheth his gratious selfe vpon our wretched selues , till we begin to waxe warme , to get life , and the ( holy ) Spirit returnes into vs .

5. In his Soule . All this was but the out-side of his Passion ; i i Ioh. 12. 27. Now is my Soule troubled , and what shall I say ? Father saue me from this houre : but for this cause came I vnto this houre . The paine of the bodie is but the bodie of paine ; the very soule of sorrow is the sorrow of the soule . All the outward afflictions were but gentle prickings in regard of that his soule suffered . k k Pro. 18. 14. The spirit of a man will sustaine his infirmitie : but a wounded spirit who can beare ? He had a heart within that suffered vnseene , vnknowne anguish . This paine drew from him those l l Heb. 5. 7. strong cryes , those bitter teares . He had often sent forth the cryes of compassion : of passion and complaint not till now . He had wept the teares of pittie , the teares of loue ; but neuer before the teares of anguish . When the Sonne of God thus cryes , thus weepes , here is more then the bodie distressed ; the soule is agonized .

Still all this for vs . His Soule was in our soules stead : what would they haue felt , if they had bin in the stead of his . All for vs ; to satisfaction , to emendation . For thy drunkennesse and powring downe strong drinks , he drunke vineger . For thy intemperate gluttonie , he fasted . For thy sloth , he did exercise himselfe to continuall paines . Thou sleepest secure , thy Sauiour is then waking , watching , praying . Thy armes are inured to lustfull embracings , hee for this embraceth the rough Crosse. Thou deckest thy selfe with proud habiliments , he is humble and lowly for it . Thou ridest in pompe , he iourneys on foote . Thou wallowest on thy downe beds , thy Sauiour hath not a pillow . Thou surfei●…est , and he sweats it out ; a bloud●… sweat . Thou fillest and swellest thy selfe with a 〈◊〉 of wickednes ; behold incision is made in the Head for thee ; thy Sauiour bleeds to death . Now iudge , whether this point ( For vs ) hath not deriued a neere application of this ▪ Text to our owne consciences . Since then Christ did all this for thee and me , pray then with m m Medit. cap. 1. August . O D●… Ies●… ; da cordi 〈◊〉 t●… de●…derare , 〈◊〉 q●…rere , qu●…rendo inuen●… , i●…enien do 〈◊〉 , am●…do 〈◊〉〈◊〉 redempta 〈◊〉 ●…rare . Lord giue me a heart to desire thee , desiring to seeke thee , seeking to find thee , finding to loue thee , louing no more to offend thee .

There are two maine parts of this Crucifixe yet to handle . I must onely name them ; being sorry that it is still my hap to trouble you with prolixitie of speech .

6. The next is the Manner ; An offering and Sacrifice . His whole life was an Offering , his death a Sacrifice . He gaue himselfe often for vs an Eucharisticall oblation , once an explator●… Sacrifice . In the former hee did for vs all that we should doe : in the latter hee suffered for vs all that we should suffer . n n 1. Pet. 2. 24. Who his owne selfe bare our sins in his owne 〈◊〉 on the tree . Some of the Hebrewes haue affirmed , o o Paul . Tagius . cap. 4. that in the fire which consumed the legall Sacrifices , there alwayes appeared the face of a Lyon . Which mysterie they thus resolue , that the Lyon of Iudah should one day giue himselfe for vs , a perfect expiatory Sacrifice . Thus p p Heb. 9. 26. Once in the end of the world , hath hee appeared to put away sinne by the sacrifice of himselfe .

7. The last poynt is the Effect ; Of a sweet smelling sauour . Here is the fruit and efficacie of all . Neuer was the Lord pleased with sinfull man till now . Were he neuer so angry , here is a pacification , a sweete sauour . If the whole world were quintessenced into one per●…ume , it could not yeeld so fragrant a smell . We are all of our selues putida & putrida cad●…vera ; dead and stinking carkases , the pure nostrels of the most holy cannot endure vs : behold the per●…ume that sweetens vs , the redeeming bloud of the Lord Iesus . This so filles him with a delightfull sent , that hee will not smell our noisome wickednesse .

Let me leaue you with this comfort in your bosomes . How vnsavoury soever our owne sin●… haue made vs , yet if our hand of faith lay hold on this Saviours censor , God will sent none of our corruptions ; but we shall smell sweetely in his nostrels . Be●…d for all . O deare Iesus , Mori deb●… , & tusolvis : 〈◊〉 peccavi●…us , & tu ●…uis . Opus sine exemplo gratia sine merito , ch●…as sine ●…do . We should die , & thou payest it , we haue offended , & thou art punished . A mercie without example , a favour without merite , a loue without measure . Therefore I conclude my Sermon , as we all shut vp our prayers , with this one clause ; Through our Lord Iesus Christ . O Father of mercie accept our Sacrifice , of Prayer and Prayse , for his Sacrifice of payne and merite ; even for our Lord Iesus Christ his sake . To whom with the Father & blessed Spirit be all glory for ever .

Amen .

THE GOOD POLITICIAN DIRECTED . MATTH. 10. 16. Be ye wise as Serpents , and harmelesse as Doues .

OV●… of euery creature ( simply considered ) there is some good to bee learned . The diuine a a Du Bartas . 1. day . 1. Week . fol. 6. Poet sweetly . The World 's a Schoole , where in a generall si●…rie , God alwayes reads dumbe l●…ctures of his glorie .

It is a three leau'd booke , Heauen , Earth , and Sea : and euery leafe of this booke , euery line of euery leafe , euery creature in this vniuerse , can read to man , for whom they were made , a Diuinitie lecture . In a speaking silence they preach to vs that Deitie , which made both them and vs , and them for vs . Secul●…m Speculum : the world is a glasse , wherein wee may behold our Creators Maiestie . From the highest Angell to the lowest worme , all instruct vs somewhat . For one and the same almightie hand , that made the Angels in heauen , made also the wormes on earth . b b Aug. Soliloq. cap. 9. Non superior in illis , non inferior in istis .

Besides this generall lecture , they haue all their particular schoole . c c Prou. 6. 7. Salomon sends vs to the A●…t to learne Prouidence . d d Esa. 1. 3. Esay to the Oxe , to learne thankfulnesse Many beasts doe excell Man in many naturall things . Nos aper auditu praecellit , a●…anea tactu , Vultur odoratu , Lynx visu , simia gustu .

The Bore excels vs in hearing , the spider in touching , the Vulture in smelling , the Lynx in seeing , the Ape in tasting . Some haue obserued , that the art of curing the eyes was first taken from the Swallowes . The E●…gles haue taught vs architecture : we receiued the light of Phlebotomie from the Hippopotamas . The Egyptian bird Ibis first gaue to Physicians knowledge , how to vse the Glister . The Spider taught vs to Weaue . Here the Serpent instructs vs in Policie , the Doue in simplicitie .

Now we are falne among Serpents , stinging serpents , enemies to man : can wee fetch away any good from them ? Yes , those very venemous and malicious creatures shall afford vs Documenta , not Nocumenta : they shall teach vs , not touch vs . I may say of them , as it is sayd of the Iewes . Hostes sunt in cordibus , suffragatores in codicibus . They are our enemies in their hearts , our friends in their bookes . The malice of Serpents is mortall , their vse shall be vitall . So it may , so it shall , if our sobrietie keepe the allowed compasse . For our imitation is limited & qualified . We must not be in all points like Serpents , nor in all respects like Doues ; but in some , but in this ; Be ye wise as serpents , harmelesse as doues . Perhaps other vses might be accommodated . As the Serpent might teach vs how with wisedome to dwell below on the earth : and the Doue with wings of innocence to flie vp to heauen aboue . We may in earthly matters keepe a serpentine and winding motion , but to heauen with the Doue we must haue a strait course . But I confine my selfe to the pith of the Text , and our Sauiours meaning . Be wise as Serpents , innocent as Doues .

The words may ( not vnfitly ) be distinguished into a Perhibition . Cohibition : as it were the Raines , and the Curbe . The Perhibition , allowance , or Raines ; Be wise as serpents . The Cohibition , correctiue , restraint , or Curbe ; Be harmelesse as Doues .

They must goe hand in hand without disiunction . Vnited they are commodious , parted dangerous . There is a necessitie of their vnion to our peace : diuide them , and you loose your selues . Witte without innocence will offend others : Innocence without witte will not defend our selues . Prudentia sine simplicitate malitia : simplicitas sine prudentia stultitia . Witte without innocence is wickednesse : innocence without witte is foolishnes . Whosoeuer hath the one and wants the other , must needs be either guiltie of follie , or of dishonestie . Least we be too craftie , and circumuent others , let vs keepe the innocencie of the Doue : least we be too simple , and others circumuent vs , let vs keepe the wisedome of the Serpent .

Let vs first see from the Serpent , how we should bee wise : and then goe to the Doue for innocence . Sixe principall Lessons of Wisedome the Serpent may teach vs .

1. Their first policie is by all possible meanes to defend their head . If they must encounter with danger , they expose their whole body to it ; but howsoeuer they will safeguard their head . They write of them , that though all a serpents body be mangled , vnlesse his head be cut off , ( which he cunningly hides ) by a kind of attractiue power and vigor one part will come to another againe .

This is to vs a singular document of Wisedome , to looke well to our Head . Christ is our Head ; and the sinewes and nerues that knitte vs to him , is our Faith and Hope : let vs preserue these indanted , indamaged . We fight against an enemie , that seekes especially to wound vs there . He strikes indeed at euery place : he hath , sayth Ierome , no●…ina mille , mille nocendi artes : therefore Paul chargeth vs to e e Ephe. 6. 11. Put on the whole armour of God , that we may be able to stand against all the w●…les of the Deuill : but especially the head . f f Ver. 16. 17. Aboue all take the shield of Faith , and the Helmet of saluation : saue the Head . Protect all parts , if it be poss●…le : let not oppression wound thee in the hand , nor blasphemie in the tongue , nor wantonnes in the eye , nor couetousnesse in the heart : but howsoeuer shield thy head : loose not thy hope of saluation , thy faith in Iesus Christ .

Homo qui habet se , habet totum inse ; said the Philosopher . He that hath himselfe , hath all in himselfe . But ille habet se , qui habet Christum , & ille habet Christum , qui habet fidem . He hath himselfe that hath Christ , and he hath Christ that hath faith . Whatsoeuer you loose , loose not this : though you loose your loues , though you loose your liues ▪ keepe the faith . g g Iob. 13. 15. I will trust in thee , though thou kill me , saith Iob. h h 2. Tim. 4. 7. I haue kept the faith , saith Paul ; though i i Gal. 6. 17. I beare in my bodie the markes of the Lord Iesus . If insatiate death be let alone , to cutte vs into pieces with the sword , to grind vs into the mawes of beastes , to burne vs in the fire to ashes : yet so long as our head Christ is safe , he hath the Serpents attractiue power to draw vs to him . k k Ioh. 17. 24. Father , I will that they whom thou hast giuen me , be with me where I am . The more we are cut off , the more we are vnited : death , whiles it striues to take vs from him , sends vs to him . Keepe faith in the Head . With what mind soeuer Seneca wrote it , I know to good vse I may speake it . Malo mihi successum deesse , quam-fidem . I rather want successe , then faith . Fidem qui perdidit , nil habet vltra quod perdat . He that hath lost his faith , hath nothing els to loose . But it is the Lord , that preserues the head . l l Psal. 140. 7. O God the strength of my saluation : thou hast couered my ●…ead in the day of battell .

2. The next Policie in Serpents is to stop their ●…ares against the noyse of the charmers . This is one of the similitudes which the Psalmist giues betweene the wicked and Serpents . m m Psal. 58. 4. 5. Their poison is like the poison of a Serpent : they are like the deafe adder that stoppeth hor ●…are . Which will not hearken to the voice of charmers , charming never so Wisely . This charming as they write , was invented in the Easterne countreyes , where they were pesterd with abundance of serpents . Which musicke the Serpent hearing , wisely distrusting his owne strength ▪ thinkes it the surest course to stop his ●…ares . This he doth by couching one ●…are close to the ground and covering the other with his voluminous tayle .

The incantations of this world are as often sung to vs , as those charmes to the Serpents : but we are not so wise as Serpents to avoyd them . Sometimes a Siren sings vs the charmes of lust ; and thus a weake woman overcomes him that overcame the strong Lyon .

Lenam non potuit , potuit superare Leaenam . Quem fera non valuit vincere , vicit hera . Sayes the Epigrammatist . n n Prou. 7-22 - He goeth after her straight way : though o o ver. 27 - her house●… the way to hell , going downe to the chambers of death . Sometimes Satan comes to vs like a gold-finch , and whistles vs a note of vsurie , to the tune of ten in the hundred ; we are caught presently , and fall a dancing after his pipe . Sometimes like Alecto , he charmes vs a Madrigall of revenge for private wrongs : instantly we are caught with malice , destruction sits in our lookes . Not seldome hee comes to a man with a drunken caroll ( lay thy peny to mine , and we will to the wine ) he is taken suddenly ; he runs to it though he reeles from it . He sings the slothfull a Dormi securè and hee will sleepe , though his p p 2. Pet. 2. 3. damnation sleepeth not . Yea there are not wanting , that let him sing a song of blasphemie , they will sweare with him . Let him begin to raile , they will libell with him . Let his incantation bee treason , and they will answere him in gunpowder . Yea let him charme with a Charme , a witlesse , senceles sorcerie ; and if a tooth akes , or a hog grones , they will admit it , admire it . Of such follie the very serpents shall condemne vs .

But as open ●…ar'd as men are to these incantations of the Deuill and sinne ; let the musicall bells of Aaron be rung , the sweet songs of Sion sung , they will not listen : they will not be charmed , with all our cunning . So that wee shall be faint to send them to the Iudgment seate of God , with this scrole on their forheads ; Noluerunt incantari : Lord , wee haue done our best ; but this people would not be charmed .

3. Their third Policie . They flie mens societie , as knowne enemies ; and rather chuse a wildernes ; seeking peace among bryers and thornes . And may they not herein teach vs , with Moses , q q Hebr. 11. 25. rather to chuse affliction in a wildernes with the people of God , then to enioy the pleasure of sin for a season . Much hath bin , and may be said , to lessen mens dotage to the world ; and yet one word I must adde ; Non quia vos nostra sperem prece posse moveri .

Did euer any of you know what the peace of conscience , and ioy of the holy Ghost is ? whiles that comfort and iubilation dwelt in your heart , I aske you how the world stood in your sight ? Stood it not like a deformed witch , deuils sucking on her breasts ; a shoale of vgly sinnes sitting like screechowles on her head ; bloud and massacres besmearing her face ; lies , blasphemies , periuries waiting at her backe ; extortion and oppression hanging on her armes ; wickednes and wretchednesse filling both her hands ; the cryes , grones , and imprecations of widowes and orphans sounding in her eares ; heauen thundring vengance on her head ; and the enlarged gates of the infernall pitte yawning to entertaine her .

Is this your Paramour , O ye worldlings ? Is this the beautie you hazard a soule to get ? O munde immunde ; euill fauoured world , that thou shouldst haue so many louers ! r r August . Ecceruinosus est mundus , & si●… amatur : quidsi perfectus esset ? Quid for●…osus faceret , quùm deformis sic adoratur ? If the world beeing ruinous so pleaseth men , what would it doe if it were sound and perfect ? If it were faire and beauteous how would wee dote on it , that thus loue it deformed ? But how rare a man is hee , s s Ambr. in Psal. Qui nihil habet commune cum seculo ! that hath no communion with this world ! That retires himselfe , like the Serpent ; and doth not intricate his mind in these worldly snares ! who does not watch with enuie , nor trauell with auarice , nor clime with ambition , nor sleepe with lust vnder his pillow ▪

But for all this Vincet amor mundi : money and wealth must be had , though men refuse no way on the left hand to get it . We may charge them Nummos propter Deum expendere , to lay out their wealth for Gods sake : but they will Deum propter nummos colere , worship God for their wealths sake . We say let the world waite vpon religion : they say , let religion waite vpon the world . You talke of heauen & a kingdome ; but Tutius h●… c●…lum , quod br●…uis ●…ca tenet . That heauen is surest , thinke they , that lies in their coffers . As those two Gyants bound Mars in chaines , and then sacrificed to him : so men first coffer vp their wealth , & then worship it . Or if they suffer it to passe their locke & key , yet they bind it in strong chains and charmes of vsurie to a plentifull returne .

Enough is a language they will neuer learne , till they come to hell : where their bodies shall haue enough earth , their soules enough fire . There are foure aduerbs of quantitie : Parum , Nihil , Nimis , Satis . Litle , nothing , Two much , Enough . The last that is the best is seldome found . The poore haue Litle : the beggar nothing : the rich two much : but Cui satis ? who hath Enough ? Though they haue too much , all is too little ; nothing is enough . Quid satis est ▪ si Roma parum ? What is enough , if all Rome bee too little ; sayd the x x Lucan . Poet. But the world it selfe could not bee enough to such . Aestuat infoelix angusto limite mundi . The couetous man may habere quod voluit , nunquam quod vult , hee may enioy what hee desired , neuer what hee desireth : for his desires are infinite . So their abundance , which God gaue them to helpe others out of distresse ▪ plungeth themselues into destruction : as Pharaohs Chariot drew his master into the sea . In the Massilian sea , sayth , Bernard , scarce one ship of foure is cast away : but in the sea of this world scarce one soule of foure escapes .

4. Their next Policie . When they swimme , though their bodies bee plunged downe , yet they still keepe their head aboue the water . And this lesson of their wisdome I would direct to the Riotous , as I did the former to the Couetous . Which vitious affections , though in themselues opposite : ( for the covetous thinke Prodigum Prodigium , the Spender a wonder : and the prodigall thinke Parcum Porcum , the niggard a hogge ) yet either of them both may light his candle at the lampe of the Serpents wisedome : and learne a vertue they haue not .

Though you swimme in a full sea of delights , yet bee sure to keepe your heads vp for feare of drowning . It is naturall to most sensit●…e crea●…res to beare vp their heads aboue the flouds : yet in the streame of pleasures foolish man commonly sinkes . If I had authoritie , I would here bid Gluttonie & Drunkennesse stand forth ; & heare themselues condemned by a Serpent . If the belly haue any 〈◊〉 let it heares & not suffer the head of the body ●…ch 〈◊〉 the head of the soule Reason , to be drowned in a puddl●… of riot . Multafercula , multos 〈◊〉 . Many dishes many diseases . Gluttony was euer a friend to 〈◊〉 . But for the throa●…s indulgence . Paracelsus for all his Mercurie had dyed a beggar . Intemperance lies most commonly sicke on a downe bedde ; not on a padde of straw . Ay me's , and grones are soonest heard in rich mens houses . Gowtes Pleurisies , dropsies , feuers , surfets , are but the consequents of epicurisme .

Qu●… nisi diuitibus nequeunt conting●…re 〈◊〉 . Horat. lib. 〈◊〉 . Satyr. 4. A Diuine Poet morrally .

We seeme ambitious , Gods whole worke t' vndo●… .

Of nothing he made vs , and we striue two ,

To bring our selues to nothing backe : and we

Doe what we can , to do 't as soone as he .

We complaine of the shortnes of our liues , yet take the course to make them shorter .

Neither is the corporall head onely thus intoxicate , and the senses drowned in these deluges of ryot : but Reason the head of the Soule , and Grace the head of Reason is ouer whelmed . Rarum 〈◊〉 ●…ine vitio 〈◊〉 convitio . Reuellers and Reuilers are wonted companions . When the belly is made a Crassus , the tongue is turned into a Cesar , and taxeth all the world . Great feasts are not without great danger . They serue not to suffice nature , but to nourish corruption . Luk. 2. Ioseph and Mary went vp to Ierusalem to the feast with Iesus : ᵃ Luk. 2. 4●… . but there they lost Iesus . Twelue yeares they could keepe him , but at a feast they lost him . So easily is Christ lost at a feast . And it is remarkable there . ver. 46. that in the Temple they found him againe . Iesus Christ is often lost at a banket : but he is euer found in the temple b b Ver. 12. Iude speakes of some , that feast without feare . They suspect not the losse of Christ at a banket . But c c Iob. 1 , 5. Iob feared his children at a feast . It may be my sonnes haue sinned , and cursed God in their hearts . Let vs suspect these riotous meetings ; lest wee doe not only swimme , but sinke . Let vs be like the Deere , who are euer most fearefull at their best feeding . ᵈ Let vs walke h●…nestly as i●… the d●…y : not in ri●…ting and drunkennesse , ᵈ Rom. 13. 13. that were to feast the world : not in chambering and want●…esse , that were t●… feast the flesh : not in strife and enuying , that were to feast the deuill .

I know therebe some , that care not what be sayd against eating , so you meddle not with their drinke . Who cry ou●… like that German , at a great Tourneament at Court , when al the spec●…ors were pleased : Valeant L●…di 〈◊〉〈◊〉 : farewell that sport , where there is no drinking . I will say no more to them ; but that the Serpents he●…d keepes the vpper hand of the waters , but d●…nke g●…ts the vpper hand of their heads . How 〈◊〉 is this : Sobrij serpentes , 〈◊〉 homines ! Sober serpents , and drunken men . The Serpent is here brought to t●…ch v●… wisedome : and to bee sober , is to be wise . The Philosoph●…r so deriues wisedome in his Ethick's . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ●…st quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Or as another , quia 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

5. The fift instance of their wisedo●… propounded to our imitation , is vigilancie . They ●…eepe litle : and then l●…ast , when they suspect the 〈◊〉 of danger . A pr●…dent wo●… ou●… following : e e Eph. 5. 15. See that ye walke circ●…spectly ; not 〈◊〉 fo●…les , but as wise f f Eccl. 2. 14. The wisemans eyes are in his head . Carry your eyes in your own●… heads ; no●… . Like those 〈◊〉 in a boxe . Nor , lik●… a 〈◊〉〈◊〉 Prince , that is not suffered to see but through 〈◊〉〈◊〉 spect●…es . Be watchf●…l , saith our S●…iour : yo●… 〈◊〉 not wh●… houre your master will come . 1. Pet. 5. 8. B●… 〈◊〉 , b●… vigil●…nt : because your aduersa●…y the Deuil , a●… a roaring Lyon walketh about , seeking whom he ●…ay deuoure .

Th●…se are two m●…ine motiues to watchfullnes . First our Landlord is ready to come for his rent . Secondly our enemy is ready to assault ou●… for t . And let me adde ; the Ten●… we dwell in is so weake and ruinous , that it is 〈◊〉〈◊〉 readie to drop downe about our eares . Hee that dwell●… in a rotten 〈◊〉 house , dares scarce sleepe in a tempestuous night . Our bodies are earthly decayed , or at least decaying Tabernacles : euerie little disease like a storme , totters vs . They were indeed at first strong cities : but we then by sinne made them forts of rebells . Whereupon our o●…ended Liege sent his Sariant death , to arrest vs of high treason . And though for his mercies sake in Christ he pardoned our sinnes , yet he suffers vs no more to haue such strong houses : but le ts vs dwell in thack'd cottages ▪ paper walles , mortall bodies .

Haue wee not then cause to watch ; least our house , whose f f Iob. 4. 19. foundation is in the dust , fall ; and g g Math. 7. ●…7 . the fall thereof be great ? Shall wee still continue sine ●…etu , perhaps sine motu dormitantes ? It is a fashion in the world to let Leases for three liues : as the Diuine Poet sweetly . So short is life , that euerie Tenant striues , In a torne house or field to haue three liues .

But God lets none for more then one life : and this expired , there is no hope to renew the lease . He suffers a man sometimes to dwell in his T●…nement h h Psal. 90. 10. threesc●…re and ten yeeres ; sometimes fourescore : till the house be ready to drop downe , like mellow fruite . But he secures none for a moneth , for a moment . Other farmers know the date of their leases , and expiration of the yeares : man is meerely a Tenant at will ; and is thrust often sedibus adibus , at lesse then an houres warning .

We haue then cause to watch . i i Cant. 5. 2. I sleepe , but mine heart waketh : sayth the Church . If temptation doe take vs napping , yet let our hearts wake . k k Mark . 14. 37. Simon , Dormis ? Sleep●…st thou , ●…eter ? Indeed there is a time for all things : and sometimes sleepe and rest is Dabile and Laudabile ; necessary and profitable . But now Simon , when thy Lord is ready to be giuen vp into the hands of his enemies , when the houre and power of darknesse is instant , when the great worke of saluation is to be wrought ; Simon sleepest thou ? Thou that hast promised to suffer with me , canst thou not watch with me ? Quomodo morieris , qui sp●…ctare & expectare nonpotes ? Beloued , let vs all watch ; that Iesus , who was then when Peter slept , ready to suffer : is now , though we all sleepe , ready to iudge quicke and dead .

6. The last generall point of Wisedome we will learne from them , is this . As they once a yeare slippe off their old coate , and renew themselues : so let vs cast off the old man , and l l Iude. ver. 23. the garment spotted of the flesh ( more speck led with lusts then the skin of any Serpent ) and m m Eph. 4. 24. be renewed in our mind , to serue God in the holynesse of truth .

The Grecians haue a fabulous reason of this renouation of serpents . Once mankind stroue earnestly with the Gods by supplication , for Perpetuall youth . It was granted ; and the rich tr●…sure being lapped vp , was layd vpon an Asse to be carried among men . The silly beast being sore thirstie came to a fountaine to drinke : the keeper of this fountaine was a Serpent ; who would not suffer the Asse to drinke , vnles hee would giue him his burden . The Asse , both ready to faint for thirst , and willing to be lighted of his lode , condiscended . Hereby the Serpent got from man perpetuall youth . Indeed the serpent changeth his age for youth , and man his youth for age . And the Asse for his punishment , is more tormented with thirst then any other beast . The serpent may thus get the start of a man for this world ; but when he dyes , he dies for e●…er ; life neuer returnes . But wee shall put off , not the skinne , but this mortall body : and so be clothed with im●…ortalitie and eternall life aboue : we shall be young againe in heauen . 2. Cor. 5.

Only death adds t' our strength : nor are we growne : In stature to be men , till we are none . Let this answer the Poet. Anguibus exuitur tenui cum pelle vetustas : Cur nos angust a conditione su●…us ? Tibullus . Why do serpents repaire themselues , and man decay ? The answere is easie and comfortable when there shall be new heauens and new earth , wee shall haue new bodies . They haue here new bodies , and we old bodies : but there we shall haue new bodies when they are no bodies .

But to our purpose . They write that the Serpent gets him to some narrow passage , as betweene two stickes , & so slips off his skinne . And this is called Sp●…lium serpentis , or v●…rnatio serpentis . If wee would cast off our old coate , which is corrupt according to deceitfull lusts , wee must passe through a n n Math. 7. 13. narrow gate ; as it were two trees ; faith and repentance . Heauen is called o o Reu. 21. new Ierusalem : you cannot creepe through those new dores with your old sinnes on your backes . Be no Gibeonites : God will not bee cossened with your old Garments . Put them off , sayth Paul : put them off , and cast them away : they are not worthy mending . None are made of Satans slaues , Gods sonnes ; but they must put off their old liuerie , which they wore in the Deuils seruice ; the cognisance of Mammon . p p 2. Cor. 5. 17. Let him that is in Christ be a new creature . Old things are passed away : behold , all things are become new . I saw , sayth S. Iohn , Nouum Coelum &c. a new heauen , and new earth . For whom prouided ? for new creatures .

Enuie this ye worldlings , but striue not in your lower pompes to equall it . Could you change robes with Salomon . and dominions with Alexander , you could not match it . But quake at your doome , ye wicked q q 〈◊〉 . 3●… . 33. Top●… is ord●…ed of old . Old hell for old sinners . But which way might a man turne his eyes to behold this Renouation . Nil ●…i vid●… , nil n●…ui audio . The hand is old , it extorts : the tongue is olde , it sweares . Our vsuries are still on foote to hunt the poore : our gluttonies looke not leaner : our drunkennesse is thirstie still : our securitie is not waked . Old Idoles are in our inward and better temples . Our iniquities are so old and ripe ; that they are not only alb●… ad messem , white to the haruest : but euen sicca ad ignem , dry for the fire .

Not onely Serpents , but diuers other creatures haue their turnes of renewing . The Eagle reneweth her bill , sayth the Prophet : our Grand-mother earth becomes new : and to all her vegetatiue children the Spring giues a renouation . Onely we her vngracious Sons remaine old still . But how shall we expect hereafter new glorified bodies , vnlesse wee will haue here new sanctified soules ? r r Gal. 6. 15. 16 In Christ Iesus neither Circumcision auaileth any thi●…g , nor 〈◊〉 ; but a new creature . And as many as w●…lke according to this rule , peace be on them , and mercie , and vpon the Israell of God .

I haue taught you , according to my poore meditations , some Wisedo●… from the Serpent . Augustine giues 6. or 7. other instances , worthy your obseruation , and imitation ; which I must pesse ouer in silence . The 〈◊〉 chalengeth some piece of my discourse : for I dare not giue you the Raynes , and let you goe without the Curbe . And yet I shall hold you a little longer from it : for as I haue shewed you some good in Serpents , that you may follow it : so I must shew you some euill in them , that you may eschew it . The vicious and obnoxious affections of Serpents , haue more followers then their vertues . These instances are of the same number with the former .

1. The Serpent , though creeping on the dust , hath a loftie spirit ; reaching not onely at men , but euen at the birds of the aire . And here hee is the Ambitious mans embleme . He was bred out of the dust , yet he catcheth a●… Lordships and honours : ransackes the Citie , forredges th●… Countrey , scowres it through the Church ; but his arrand is to the Court . He is the maggot of pride , Stultus in solio , Simia in tecto . begot out of corruption : and lookes in an office , as the Ape did when hee had got on the robes of a Senator .

2. Their flatterie or trecherie : they embrace , whiles they sting . They lie in 〈◊〉 greene grasse , and vnder sweet flowers , that they may wound the suspectlesse passenger . Here I will couple the Serpent with the Flatterer ; a humane beast , and of the two the more dangerous . And that fitly ; for they write of a Serpent , whose sting hath such force , that it makes a man die laughing . So the fla●…erer tickles a man to death . Therefore his teares are called Crocodile lacrimae ; the Crocodiles teares . When h●… weeps , he wounds . Euery frowne he makes , giues his Patron a vomite : and euery candle of commendation a purge . His Church is the Kitchin , his tongue is his Cater ; his yong Lord his God ; whom at once he worships , and worreys . When he hath gotten a lease , he doth no longer feare his master : nay more , he feares not God .

3. Their ingratitude ; they kill those that nourished them . And here I ranke with Serpents those prodigies of nature , vnthankfull persons . Seneca sayes they are Se●… . epist. 48. worse . Venenum qu●…d serpentes in alienam pernici●…m proferunt , fine s●… continent . No●… ita vitium ingr●…itudinis continetur . The poyson which a Serpent casts out to the danger of another , he retaines without his owne . But the vice of ingratitude cannot be so smoothered . Let vs hate this sinne , not onely for others sake , but most for our owne .

4. Their voracitie ; they kill more then they can eate . And here they would be commended to the Ingrossers : who hoord more then they can spend , that the poore might st●…ue for lacke of bread . Such a man ( if he be not 〈◊〉 a Serpent , a Deuill then man ) makes his Almanacke his Bible : if it prognosticate raine on Swithi●…s day , he loues and beleeues it beyond the Scripture . Nothing in the whole Bible pleaseth him , but the storie of Pharaohs dreame ; where the seauen leane Kine did eate vp the seauen fat ones . Hee could wish that dreame to be true euery yeare ; so hee might haue graine enough to sell. He cryes out in his heart for a deare yeare , and yet he is neuer without a deare yeare in his belly . Salomon sayes , the people shall curse him : and I am sure God will not blesse him : but hee feares neither of these so much as a cheape yeare .

5. Their hostilitie and murderous minds : they destroy all , to multiplie their owne kind . And for this I wil bring the depopulator to shake hands with serpents . For he cannot abide neighbours . If any man dwels in the Towne besides himselfe , how should he doe for elbow roome ? There are too many of these Serpents in England : I would they were all exild to the wildernes ; where they might haue roome enough , and none to trouble them , except of their owne generation , Serpents . They complaine eagerly against our negligence in discouering new parts of the world : but their meaning is to rid this land of Inhabitants . They haue done their best , or rather their worst : when as in my memorie from one towne in one day were driuen out aboue threescore soules : harbourlesse , succourlesse , exposd to the bleake ayre and vnmercifull world : besides those that could prouide for themselues . But the Lord of heauen sees this : the clamours of many poore debters in the Dungeon , of many poore labourers in the field , of many poore neighbours crying and dying in the streetes , haue entred the ●…ares of the Lord of hoasts , & he will iudge it . a a Psal. 10. 14. Thou hast seene it , for thou beholdest mischiefe and spite , to requite it : the poore committeth himselfe vnto thee , thou art the helper of the f●…herlesse .

6. Lastly , their en●…itie against Man , whom they should reuerence ▪ which we sorely found , and cannot but thinke of , quoti●…s 〈◊〉〈◊〉 ●…picati p●…i : as often as we remember that ●…ieapple . Aelia●…s and Pl●…e report , that when a serpent hath killed a man , he can neuer more couer himselfe in the earth : but wanders vp and downe like a forlorne thing : the earth disdaining to receiue into her bowels a man murtherer . The male doth not acknowledge the ●…ale , nor the female the male , that hath done such a deed . Since therefore they rebell against Man whom they should honour let me yoke with them Traytours , Seminaries , and Renegates , that refuse allegiance to their Lieges & So●…algnes . Will they say ▪ 〈◊〉 Prince may loose Ius regni , the right of his kingdome , per 〈◊〉 regnandi , by raigning with iniustice & 〈◊〉 ? and so they are absolued of their obedience ? But how haps it that the Scripture neuer knew this distinction ? Saul though guiltie of all sinnes against the first Table yet exsolo 〈◊〉 ●…is ch●…ctere , might not bee deposed : but Dauid cals him Christum Do●… , the Lords Annointed . If the Prince be an offender , must they punish ? Who gaue them that authoritie ? No ●…cit 〈◊〉 in 〈◊〉 , quòd Deum expect●… 〈◊〉 . It is eno●…gh for him , that he looke for God to bee his Iudge . O but when the Popes excommunication thund●…rs , it is no sinne to decrowne Kings . So super st●…tiously they follow the Pope , that they forsake Christ ; and will not giue C●…sar his due . They are the fire brands and bustuaries of Kingdomes ; Serpents hidden in Ladies and Gentlewomens chambers : in a word ▪ long spoones for traytors to feed with the Deuill .

You see also now Quid 〈◊〉 . There is poyson in Serpents now told you , leaue that : there is Wisedome to be learned from Serpents before shewed you , studie that . Euery vice you nourish , is a venemous stinging serpent in your owne bosomes . If you will haue hope of heauen , expell those Serpents . I haue read of a contention betweene Scotland and Ireland , about a little Iland : either chalenging it theirs . It was put to the decision of a French-man : who caused to be put into the Iland liuing Serpents . Arbitrating it thus ; that if those Serpents liued and prospered there , the ground was Scotlands : if they died , Irelands . If those serpentine sinnes , lusts , and lewdnes , liue ●…d thriue in your hearts , Satan will chalenge you for his dominion . If they perish and die through mortification , and by reason of the pure aire of Gods holy Spirit in you , the Lord seales you vp for his owne inheritance .

I haue giuen you the Raines at large : let me giue but one pull at the Curbe , and you shall goe . The Cohibition is , Be harmelesse as Doues . In Doues there be some things to be eschewed , many things to be commended : one thing to be followed . The Doue is a timorous and faint hearted creature . b b Hos. 7. 8. Ephr●… is like a silly Doue , without heart . Be not ye so . In Doues there are many things commendable ; but I will but name them , regarding the limits of both my Text and Time .

1. Beautie ▪ By that name Christ prayseth the beauty of his Spouse . Thou art fayre my L●…e , my Doue , &c. c c Cant. 4. 1. Thou ●…ast Doues 〈◊〉 within thy l●…kes . And the Church prayseth her Sauiour . d d Cant. 5. 12. and 1. ●…5 . His eyes are as the eyes of Doues by the riuers of water , washed with milke , ●…d fitly set ; as a precious stone in the foile of a Ring . A white doue is a pleasing sight , but not like a white soule .

2. Chastitie . Nescit adu●…erij fla●…am inte●…erata Columba . The Doue knowes not the luxurious pollution of an adulterate bed . Who euer saw Doue sicke of that lustfull disease . Happie bodie that hath such continencie : and blessed soule which shall be e e 2. Cor. 11. 2. presented a pure virgin to Iesus Christ . f f Reu. 14. 4. They are virgines ; and follow the Lambe whether s●…euer he goeth .

3. Fruitfulnesse . Most moneths in the yeare they bring forth young . The faithfull are in this respect Doues : for faith is euer pregnant of good workes , trauels with them , and on all occasions brings them forth .

4. Amitie . They loue their owne mates ; not changing till death giue one of them a bill of diuorce . G●…mit ●…urtur : the turtle groanes when hee hath lost his mate . Nature teacheth them , what Reason aboue nature , and Grace aboue Reason , teacheth vs ; to reioyce with the wiues of our youth .

5. Vnitie . They liue , feed , flie by companies . Many of them can agree quietly in one house . Euen teaching vs , g g Psal. 133. 1. how good and pleasant it is for brethren to dwell together in vnitie . That as we haue h h Ephe. 4. 4. one hop●… , so to haue i i Act. 4. 32. one heart . Therefore the holy Ghost came downe k k Math. 3. 16. in the likenesse of a Doue , of all birds : and it was the l l Gen. 8. 9. Doue that would not leaue Noahs Arke .

But these are but circumstances ; my C●…nter is their Innocence . m m Bern. in die Purific . Columba simplex est animal , felle caret , rostro non l●…dit . Other fowles haue their talons and beakes , whereby they gripe and deuoure , like vsurers and oppressors in a Common-wealth . The Doue hath no such weapon to vse , no such heart to vse it . They write that she hath no gall ; and so free from the bitternesse of anger . Talem Columbam audi●…imus , non talem hominem . We haue heard of such a Doue , not of such a Man . Who can say , he hath innocent hands , and a simple heart ? Indeed none perfectly in Gods sight : yet some haue had , and may haue this in part , by the witnesse of their owne consciences . Samuel could chalenge the Israelites to accuse him ; n n 1. Sam. 12. 3. Whose ●…xe haue I taken ? Whom haue I defrauded ? Of whose h●…d ha●…e I receiued any bribe ? And Iob sweetly ; My heart shall not condemne me for my dayes . o o Iob 31. 21. &c. If I haue lift vp my hand against the fatherles let it be broken . If I reioyced at the destruction of him that hated me . ( For that is true Innocence , sayth Augustine , quae nec inimico nocet ; that hurts not our verie enemie . If my land cry against me , or the furrowes thereof complaine . Let thistles grow in stead of wheat , and cockles in stead of barley . How few amongst vs dare thus plead ! So Dauid . O Lord , thou knowest mine innocenc●… .

O blessed testimonie . This is Munus a●…eneus , a wall of brasse about a man . p p Sen. In 〈◊〉 sper●…re bonum , nisi innocens , n●… potest . To hope for good in the middest of euils , no man can but the Innocent . He goes fearlesse of danger , though not secure . Impauidum ferient ruinae . q q Greg. in Mor Ne●… suspectus est pa●… , quod se non 〈◊〉 fecisse . He cannot looke to suffer that wrong , which he knowes hee hath not done . Innocence ▪ sayth Chrysoft . is free in seruitude , safe in danger , ioyfull in bonds . Cum humiliatur , erigitur : ●…um pugnat , vincit : cum occiditur , coronatur . When it is cast downe , it is raysed vp : when it fights , it conquers : when it is killed , it is crowned .

This is that ●…elesnes which must be ioyned with the Serpents Wisedome . So Paul to his Romans . r r Rom. 16. 19. I would h●…ue you wise vnto that which is good , and simple concerning euill . This is an excellent mixture , sayth Gregor. s s In locum . Vt simplicitatem 〈◊〉 ast●…ia ▪ serpentis instrueret : vt serpentis astut●… simplicitas colu●…●…emperaret . That the wisedome of the Serpent might instruct the simplicity of the Doue : that the Doues simplicitie might temper the Serpents policie . So ●…eda on the first of Iob. Iob is sayd to be simple and vpright : simple in innocencie , vpright in discreet equitie . Simplex quia alijs non l●…dit , rectus quia se ab alijs non corrumpi 〈◊〉 . Simple in that he did not hurt others , vpright in that he suffered not himselfe to be corrupted by others . t t Ierom. ad Rust. Non mul●…ùm distat in vitio , aut decipere , aus decipiposse . There is small difference in that vice , which either deceiues . or may be deceiued . The one is weakenesse , the other wickednesse .

This is that grace , to which the gates of heauen stand open , Innocence . But alas ▪ where shall the robbers and workers of violence appeare ?

What shall become of the vsurer ? No creature in heauen or earth shall testifie his innocencie . But the sighes , cryes , and grones of vndone parents , of beggard widdowes and Orphanes shall witnesse the contrary . All his money , like Hempe seede , is sowed with curses : and euery obligation is written on earth with inke and bloud , and in hell with bloud and fire .

What shall become of the Encloser of Commons ? Who shall plead his innocence ? Hedges , ditches , fields , Dat veniam coruis , vexat censura columbas . Iuven. sat. 2. and townes ; the weeping of the poore , the very lowings of beastes shall witnesse against him .

Where shall fraud , cosenage , racking of rents , iniurie , periurie , mischiefe appeare ? You may conceale your craft from the eyes of man ; defraud the minister , beguile your neighbour , impouerish the Common-wealth , vnperceiued , vnpunished : but know that the Lord will not hold you innocent .

I conclude ; Make you the picture of Innocencie , and hang it in your houses : but especially draw it in the table of your hearts . Let it bee a Virgin faire and louely , without any spot of wrong to blemish her beautie . Let her garments be white as snow , and yet not so white as her conscience . Let the teares of compassion drop from her eyes , and an Angell holding a bottle to catch them . Let her weepe , not so much for her owne afflictions , as for the wickednes of her afflicters . Let the wayes be milke where she sets her foote , and let not the earth complaine of her pressure . Let the Sun offer her his beames , the clouds their raine , the ground her fruits , euery creature his vertue . Let the poore blesse her : yea , let her very enemies be forced to prayse her . Let the world be sommoned to accuse her of wrong , and let none be found to witnesse it . Let peace lie in her lappe , and Integritie betweene her brests . Let religion kisse her lippes , and all Lawes reuerence her . Patience possesse her heart , and humilitie sit in her eyes . Let all Christians make her the precedent of their liues ; and studie the doctrine that her mouth teacheth . Let the Angels of heauen be her guardians ; and the mercie of God a shield of defence vnto her . Let her tread vpon iniurie , and stampe the Deuill and violence vnder her feete . Let her greatest aduersaries , Oppression and Hypocrisie , flie from her presence . Let rapine , malice , extortion , depopulation , fraud , and wrong , be as farre remoued from her , as hell is from heauen . Let the hand of mercie dry her eyes , and wipe away her teares . Let those glorious spirits lift her vp to the place of rest . Let heauen adde to her beautie , Immortalitie set her in a throne of ioy , and Eternitie crowne her with glorie . Whether may all her children follow her , through the bloud and merites of that most innocent Lambe Iesus Christ .

Amen .

THE WAY HOME . MATTH. 2. 12. And being warned of God in a dreame , that they should not returne to Herod , they departed into their owne Countrey another way .

WHen these Wise men had presented to Christ their gifts ; ( which indeed he first gaue them ; for the earth is his , and the fulnesse thereof : yet ) he rewardes them . They emptied their Treasures of Gold , Myrrhe , and Frankincense . and he filled the treasure of their hearts with heauenly graces .

For their Gold , he returnes them pure wisedome . They were called Wise men before ; but their wisedome was infernall , downewards to hell , perhaps consulting with Deuils . Now he giues them a a Iam. 3. 17 Wisedome from aboue , pure and refined as gold .

For their Frankincense , he purgeth them of their former superstitious Idolatries , from sacrificings to Satan : and instructs them to whom frankincense is due , and all other offerings of pietie ; to their Creator and Sauiour .

For their Myrrhe , he giues them Charitie , a true loue to him , that so truely loued them ; and for his sake a loue to others . They made then a blessed exchange with Christ ; when for Gold , Frankincense , Myrrhe , they receiued Wisedome , Devotion , Charitie .

Now to testifie how highly the Lord fauoured them , he speakes to them in a dreame , and reveales his mind for the safety of his Sonne ; that they should not returne to Herode . And to witnesse how truely they serued the Lord , they gaue obedience . They departed into their owne countrey another way .

The whole may be distinguished into An Informing into a word Performing worke

God giues the word , the Magi doe the worke . God doth informe , and they performe . Hee instructeth , and they execute . He giues direction , they obedience . His word , informance , instruction , direction is . He warned them in a dreame , that they should not returne to Herod . Their worke , performance , pliable obedience .

They departed into their countrey another way .

In the direction or monition Informing are considerable these three circumstances : The Men , Wise men , Magicians . Maner , In a dreame . Matter , That they should not returne to Herod .

The Persons to whom God gaue this admonition , are expressely called Wise men . Some say , they were also Great men . If so , then was this reuelation made Potentibus . Petentibus .

1. To great men . It is the opinion of some , that these magi were kings : & that the Euangelist in calling them wise men , gaue them a more honourable title , then if hee had called them kings . So Ludolphus sayes , that Magus was in those dayes more noble then Magnus . But wee must know , who they are that thus stile them : Fryers & Iesuites , such as can by no meanes endure the superiority of Princes . That are Derisores hominum maxime potentum . Hereon some of them haue mooted strange problemes able to fill whole volumes . An Sacerdotes Regibus praeferendi . Whether Priests be not aboue kings . But still the conclusion is against Princes . Some more moderate on that side haue confessed them not Reges , but Regulos , litle kings , petit Princes . Like those one & thirtie kings , that conspired against b b Iosu. 12. 24. Iosuah . Or those fifty that met at Troy . There is a kind of king in France , whom the common people call , Le Roy Dlynetot . But that these were but three in number , and kings in power , it may be painted in a popish window , is not in Catholickes bible , therefore needs not be in a Christians creed .

2. Howsoeuer these Magi were Potentes , or no , they were Petentes . Though they were great men , yet they humbly seeke the greatest of men , yea the great God , Iesus . And behold , gratiously the Lord offers himselfe to their search : according to his infallible promise , that he will be found out of al that seeke him c c Leo. in Loc. Dedit aspicientibus intellectum , qui praestitit signum : & quod fecit intelligi , fecit inquiri . So he offers himselfe to all faithful searchers . But we cannot find him we seeke , vnles he find vs first : d d Luk. 19. 10. that came to seeke & to saue that which was lost . We seeke in vaine , vnles we seeke him : & wee seeke him in vaine , vnles he find vs . e e Fulgent . Nos ad se quarendum suscitat-se ad inveniendum porrigit . He stirres vp our hearts to seeke him , & offers himselfe to be found . There was neuer faithfull hart sought the Lord Iesus , but he found him whom his f f Cant. 3. 1. soule loued . His patience might be excercised , his fidelity tried , his desires extended , by Gods hiding himselfe for a season . In the night of obscurity , security , ignorance , he may misse him . ver. 1. Though hee enquire among the deepest Philosophers , & honestest worldlings . ver. 2. he may not find him . But. ver. 3. the watchmen wil bring him to him : yea ver. 4. Christ himselfe wil appeare in gratious mercy . He may say for a while , as the Poet of Anchises .

Quaregio Christum ? quis habet locus ? Illius ergo Venimus . Aenead. 6. Where is Christ ! in what countrey may I find him ? But the Lord Iesus will reueale himselfe : yea meete Luk. 15. him halfe way , as the mercifull father mette his vnthrifty Sonne when he returned . Wee shall conclude with ioy : g g Ioh. 1. 41. 45. We haue found the Messias : euen him of whom Moses in the Law , and the prophets did write , Iesus of Nazareth .

You heare the Persons to whom this admonition was giuen : the next Circumstance is

The Maner . In a dreame .

I might here enter into a cloudy and confused discourse of Dreames , till I brought you all asleepe . But I loue not to fetch any bowtes , when there is a neerer way . Herein I may say with Augustine . h h Ad Evodium . ep. 100. & de Ciuit. Dei . cap. 20. I would to God I could discerne betweene dreames .

Some are Naturall . Preternaturall . Supernaturall . 1. Naturall : and such arise either from Complexion Affection

1. From complexion or constitution . The Sanguine hath merry dreames : the melancholy sorrowful dreames the Cholericke dreames of fire , and such turbulent thoughts : the Phlegmaticke , of raine , of flouds ; and such warry obiects . And as these elementall humours do abound in a man , the dreames haue a stronger force , and more violent perturbation .

2. From Affection : what a man most desires , hee soonest dreames of . Omnia quae sensu voluuntur vota diurno , Claudian . in Praef. Lib. 3. Tempore nocturno reddit amica quies . Venator defessa toro dum membra reponit . Mens tamen ad siluas & sua lustra redit . Gaudet amans furto : permutat nauit a merces : Et vigil elapsas quarit a●…arus opes .

So Augustine . i i Lib. de spiritu & anima . cap. 25. S●… nascitur ex studi●…s praeteritis . what man desires in the day , he dreames in the night . The hunters mind is in the forrest , whiles his wearied bones are reposed on a soft bed . The souldiour dreames of batteries , assault●… , encounters : the Lawyer of quirkes and demurres : the citizen of trickes and frauds : the musician of crotchers , the Seminary of equivocations . The glutted Epicure dreames of dainty dishes and fat morsells . The thirsty drunkard dreames of his licour , k k Esa. 29. 8. and behold he drinketh ; but awake , his thirst is not satisfied . The vsurer dreames of his trunckes , & that he is telling his gold : and starts , as if euery rat were a thiefe breaking in vpon him . The timorous dreame that they are flying before ouertaking danger . The Lustfull imagines his desired embracings . The angry that he is fighting killing , spoyling . The secure , that they are wilstling , singing , dancing . The ielous man dreames of his wiues errors , when she lyes chastly by his side . The ambitious , that he is kissing the kings hand , and mounted into the saddle of honour . The ouercharged mind dreames of his employment . k k Eccl. 5. 3. For a dreame commeth through the multitude of businesse . 2. Preternaturall : and these are either Ad Errorem Terrorem Whereof the first is wrought by Satan Permittente Deo God suffering it . The second by God mediante Diabolo , Satan being a mediate instrument .

1. There are Dreames for Error , wrought by the meere illusion of Satan : whom God once suffered to be a lying Spirit in the mouth of 400. Prophets . Hee working vpon mans affections , inclinations , and humours , causeth in them such dreames , as seduce them to wickednes , and induce them to wrechednes . They write of one Amphiaraus , an Argiue Soothsayer , that by a dreame hee was brought to the Theban voyage ; where Hiatu terrae absorbetur ; he was swallowed vp of the earth . l l Gen. 40. 16. So Pharaohs Baker was encouraged to hopefull error by a dreame . So was that monstrous hoste of Midian ouerthrowne by a Dreame of a m m Iudg. 7. 13. Barley cake , that hit a Tent , and ouerwhelmed it : which was interpreted the Sword of Gideon .

2. For Terror . Iob sayes , that Deus terret per somnia , & per visiones horrorem incuiit . God strikes terror into the hearts of the wicked by Dreames . As a Malus genius is said to appeare to Brutus the night before his death : or as the face of Hector was presented to Andromache . Polydore virgil records the dreame of that bloudy tyrant , Richard 3. that in a dreame the night before the battaile of Bosworth field , he thought all the deuils in hell were haling and tugging him in pieces : and all those whom he had murdered , crying & shricking out vengeance against him . Though hee thinkes this was more then a dreame . Id credo non fuisse somnium , sed conscientiam seelerum He iudged it not so much a dreame , as the guiltie conscience of his own wickednes . So to Robert Winter , one of the powder-traytors , in a dreame appeared the gastly figures and distracted visages of his cheefe friends and confederates in that treason ; not vnlike the very same maner , wherin they after stood on the pinnacles of the Parliament house .

3. Supernaturall ; such as are sent by diuine inspiration , and must haue a diuine interpretation , Such were the dreames of Pharaoh expounded by Ioseph : the dreames of Nebuchadnezzar declared by Daniel . Of these were two sortes .

1. Some were mysticall : such as those two kings dreames ; and Pharaohs two officers : whose exposition is onely of God . So n n Gen. 40. 8. Ioseph answers ; Are not interpretations of the Lord ? So Nebuchadnezzar to Daniel . o o Dan. 4. 18. Thou art able , for the spirit of the holy God is in thee . The Sorcerers and Astrologers dearly acknowledged their ignorance p p Dan. 2. 13. with their liues . Thus Pharaoh may dreame , but it is a Ioseph that must expound it . It is one thing to haue a representation obiected to the fantasie : another thing to haue an intellectuall light giuen to vnderstand it .

2. Others are demonstratiue : when the Lord not onely giues the dreame , but also withall the vnderstanding of it . Such were Daniels dreames , & these Wisemens , & Iosephs in this chapter . Wherein was a Vision & Pro uision : a vision what to doe : a prouision that no harme might come to Iesus . These dreames were most specially incident to the new Testament : when God at the very rising of the Sunne , began to expell the shadowes of darke mysteries . q q Act. 2. 17. And it shall come to passe in the last dayes ( saith God ) I will powre out of my Spirit vpon all flesh : and your sons & your daughters shall prophecie , & your young men shall see visions , and your old men shall dreame dreames . Now the Sunne is gotten vp into the midst of heauen the Gospel into the ful strength , these shadowes vanish : the more light , the lesse shadow .

So that now to expect reuelation of things by dreames were to intreat God to lend vs a candle whiles wee haue the bright Sun . The superstitious Papists are s●…ill full of these dreames : and find out more mysteries in their sleepe , then they can well expound waking . The Abbot of Glastenbury , when Ethelwold was Monke there , dreamt of a tree , whose branches were al couered with Monks cowles : & on the highest bough one cowle that ouertop'd all the rest : which must needs be expounded the future greatnes of this Ethelwold . But it is most admirable , how the Dominicke Friers make shift to expound the dreame of Dominickes mother ; which she had when she was with child of him : that she had in her wombe a wolfe with a burning torch in his mouth . Say what they will , a wolfe is a wolfe still : & that order hath euer carried a burning torch to scorch their mother , the Church . But there is no dreame of theirs with out an interpretation , without a prediction . And if the euent answere not their foretelling , they expound it after the euent . If one of them chance to dreame of a greene garden , he goes presently and makes his will . Or if another dreame that he shakes a dead friend by the hand , he is ready to call to the Sexton for a graue ; takes solemne leaue of the world , and sayes hee cannot liue .

Beloued , God hath not grounded our fayth vpon dreames nor r r 2. Pet. 1. 16. cunningly deuised fables ; but on the holy Gospell , written by his seruants in bookes , and by his spirit in the tables of our hearts . They that will beleeue dreames and Traditions aboue Gods sacred word , let them heare and feare their iudgement . s s 2. Thes. 2. 11. For this cause God shall send them strong delusion , that they should beleeue a lye . That they all might be damned who beleeue not the truth , but had pleasure in vnrighteousnes . Banish from your hearts ; this superstitious follie , to repose any confidence expectant on dreames .

But if you desire to make any vse of dreames , let it be this . Consider thy selfe in thy dreaming , to what inclination ▪ thou art mostly carried : and so by thy thoughts in the night , thou shalt learne to know thy self in the day . Be thy dreames lustfull ? examine whether the addictions of thy heart run not after the byas of concupiscence . Be they turbulent , consider thy owne contentious disposition . Be they reuengefull , they point to thy malice . Runne they vpon gold and riches , they argue thy couetousnesse .

Thus God may be said to teach a man by his dreames still ; non quid erit , sed qualis est : not what shall be , but what he is . Not future euents , but present condition may be thus learned . Neither day nor night scapes a good man without some profite : the night teacheth him what he is , as the day what he should be . Therefore said a Philosopher , that all waking men are in one common world : but in sleepe euery man goes into a world by himselfe . For his dreames doe signifie to him those secret inclinations , to which hee thought himselfe a stranger , though they were home-dwellers in his heart . Euen those fancies are speaking images of a mans disposition . And as I haue heard of some that talke in their dreames , and then reueale those secrets , which awake they would not haue disclosed . So may thy dreames tell thee when thou wakest , what kind of man thou art . The hypocrite dreames of dissimulation : the proud woman of paint and colours : the theefe of robberie and booties ▪ the Iesuite of treasons . Let them aske their very sleepe , quale●… sint ; what manner of men they ar●…. For so lightly they answere temptations actually waking , as their thoughts doe sleeping . Thus onely a man may make good vse of his dreames .

Here let vs obserue , that God doth sometimes draw men to him suis ipsorum 〈◊〉 ; by their owne delights and studies . No doubt these Magi were well acquainted with dreames : it being amongst Ethnickes and Peripatetickes a speciall obiect of diuination . Therefore there is a booke bearing the name of Aristotle ; De diui●…ne p●…r somnium . Many ●…ors these men had swallowed by dreames ; now behold , in a dreame they shall receiue the truth . So God called them by a Starre , whose profession was to relie too much on the Starres . t t Chrysolog . hom. 6. in Math. Quare per Stellam ? vt per Christum ipsa materia erroris , fieret salutis occasio . Why by a Starre ? that through Iesus Christ the very matter of their error might be made a meanes of their saluation . Per 〈◊〉 ill●…s vocat , qu●… famil●…ria illis cons●…tudo fecit . God cals them by those things , which custome had made familiar to them . They that are stung with Scorpions , must be cured by the oyle of Scorpions . Thus God allures men to him , as Fishermen 〈◊〉 , with such baites as may bee somewhat ag●…ble to them . Paul is occasioned by the u u Act. 17. 23. Al●… 〈◊〉 the vnknow●… God , to make knowne the true God , the 〈◊〉 Iesus . Doth Dauid loue the Sheepe-folds ? he shall be a Shepheard still . x x Ps●… . 78. 71. From following the e●…s great with yong , he brought him to feed Iacob his people , and Isr●…ll his ●…ritance . Doth Peter loue fishing ? he shall goe a fishing still , though for more noble creatures ; to catch soule●… . Doe these Magicians loue Starres and Dreames , behold a Starre and a Dreame shall instruct them in the truth of God . Old Is●… takes occasion by the smell of his Sons garments , sauouring of the field , to pronounce a spirituall blessing . y y Gen. 27. 27. The smell of my Sonne is as the smell of a field , which the Lord hath blessed . Ierome notes of Amos , that he begins his Prophecie with roaring . z z Am. 1. 2. The Lord shall roare from Sion . Because he being a field-man , kept the woods , where hee was wonted to the roaring of Lyons . Iudaei signa quaerunt ? Doe the Iewes seeke a signe . ? Why Christ will there euen among them worke his Myracles . Doth Augustine loue eloquence ? Ambrose shall catch him at a Sermon . u u Rom. 8. 28. All things shall worke to their good , that are good : Omnia , etiam peccata . All things , euen their very sinnes , sayth Augustin●… . 〈◊〉 in his Essayes writes , that a libidinous gentleman sporting with a Courtezan in a house of sinne , chanced to aske her name ; which she sayd was Mary . Whereat he was stricken with such a remorse and reuerence , that he instantly not onely cast off the Harlot , but amended his whole future life .

Well-beloued , since this is Gods mercie , to allure vs to him by our owne delights , let vs yeeld our selues to be caught . What scope doth thy addiction leuell at , that is not sinfull , which Gods word doth not promise and afford ? What delight can you aske , which the Sanctuarie giues not ? Loue you hunting ? learne here to hunt . a a Cant. 2. 15. the Foxes , the little Cubbes , those craftie sins sculking in your bosomes . Would you dance ? let your hearts keepe the measures of Christian ioy ; and leape , like Iohn the Baptist in Elizabeths wombe , at the saluation of Iesus . Delight you in running ? Paul sets you a race . b b 1. Cor. 9. 24. So runne that ye may obtaine . You shall haue good company . D●…id promiseth , that he c c Psal. 119. 32. will run the way of Gods commandements . Peter and Iohn will runne with you to Iesus . Loue you Musicke ? Here are the Bels of Aaron still ringing ; the treble of d d Psal. 101. 1. Mercie , and the tenor of Iudgement ; Leui's Lute , and Dauids Harpe . There are no such songs as the songs of Sion . Would you be merry ? e e Phil. 4. 4. Reioyce in the Lord alwayes ; and againe I say reioyce . If euer you found ioy like this ioy ; f f Rom. 14. 17. the peace of conscience , and ioy of the holy Ghost ; backe againe to the world . Louest thou daintie cheare ? here be the best cates , the body and bloud of thy Sauiour , the bread of life : no hunger after it . Wilt thou drinke much . g g Cant. 5. 1. Drinke my wine and my milke : drinke , yea drinke abundantly , O Beloued . Bib●…e & 〈◊〉 : as the originall imports ; drinke , and bee drunken with loues : pledge the health that Christ begun ; euen asauing health to all nations . Are you ambitious ? there is no preferment like that to be had here , in the Court of the King of Kings . Dauid iudged it no little thing to bee Sonne in law to a King : but what is it then to bee a King ? Desire you stately buildings ? Alas , the whole world is but a Cottage , a poore transient Tabernacle , to the h h Ioh. 14. 2. Mansions promised by Christ . Lastly , are you couetous ? Yet I need not aske that question , but take it as granted . Why then here is gold ; more precious then that of Arabia , or of Hauilah : rust or theefe may distresse that ; this is a treasure can neuer be lost . What should I say more ? What can winne you ? Which way soeuer your desires stands , God doth allure you . The best thinges in earth or in heauen are your baite . With these doth the Lord seeke you ; not for any need that he hath of you , but for your owne saluation . When the fairest of all Beloueds doth thus wooe vs , let him winne vs : and espouse vs to himselfe in grace , that wee haue the plenary marriage in glory . You see the Manner of their Warning .

The Matter .

That they should not returne to Herod . Why not to Herod ? Because the Lord now lets them see his hypocrisie . For howsoeuer he pretended . Ver. 8. to come and worship him ; yet he intended not seruire , but s●…uire : not to honour him , but to murder him . He cals the Wisemen priuily , as if hee quaked at the propagation of this newes , for it came vpon him like the pangs of death . He commands them to inquire de infante , not de rege ; of the babe , not of the King ; for that title galled him to the heart . That I may worship him . Dirum facinus tingit colore pietatis . It is a monstrous wickednesse , which he would die in the colours of godlinesse .

The Lord doth disappoint the purposes of Tyrants : though their Bowes bee bent , and their swords whet●…ed , yet the marke shall be remoued : and they shall rather wound themselues , then their hated obiect . Though they be i i Psal. 7. 14. great with child of iniquitie , and conceiue mischiefe , yet they shall bring forth but falshood . Though those Iewes had bound themselues k k Act. 23. 12. vnder a curse , neither to eate nor drinke till they had killed Paul . Yet if they had kept their vow , they had fasted to death . Though Sennacherib purposed to swallow vp Ierusalem at a morsell ; yet the Lord mocked his menaces . l l Esa. 37. 33. Hee shall not come into this citie , nor shoot an arrow there , nor cast a banke against it .

Herod made himselfe sure of Christ , but the Lord deceiued him againe and againe . First he stroke him with extreme sottishnes : that learning by the Wise men the birth of Christ , yet ( though the matter in his thought touched his Crowne ) hee sends none of his Courtiers with them vnder pretence of gratifying them : which might so haue seised on that innocent Lambe ; and not worshipped , but worrey'd him . But the Lord so confounded his wits with the spirit of giddines , that the Magi goe alone . Next , now that his bloudie hopes depend vpon their returne , behold they are sent home another way . So that m m Ver. 16. he saw that he was mocked . Herod mocked the Wisemen , and God shall direct the Wisemen to mocke Herod . He pretended to adore , whom he did abhorre : and they doe eum vulp●… vulpinara ; beguile the Foxe : yea rather ●…vicula lupum fallit : the Lambe deceiues the Wolfe . Simplicitie goes beyond subtletie . A cane non magno saepe tenetur aper . Here was Herods follie , that he would not suffer the King of the whole world , to be King in Iury : that in feare of a Successor , he would kill his Sauiour . Nay further : for feare of a strange heire , he killes his owne heire . Which occasioned Augustus to say , that it was better being Herods Hogge then his heire . Here then see his crueltie : if his strength cannot take Iesus , hee will trie his cunning : and last when his cunning failes , he fals to open violence againe : sending forth men of warre . Thus when Tyrants faile in their Politicians Rhetoricke , they fall to the Carters Logicke .

You see the Informance , let vs looke vpon their Performance . They departed into their owne Countrey another way . All which ( wanting time to prosecute the hystorie ) I will applie to our selues . Their course home , shall teach vs a course to our home : euen to heauen and glory . Wherein I desire to obserue these Circumstances Our selues naturally lost : Our finding of Christ . Our charge not to returne to Herod : But to goe to our owne Countrey ; And that by another way .

1. Let it be granted , that we haue all wandred from the way of life . n n Esa. 53. 6. All we like sheepe haue gone astray , wee haue turned euery one to his owne way . I would to God , euery one would sentire , feele this in particular ; and not onely consentire , consent to it in generall . o o Math. 9. 13. I am not come to call the righteous , sayth Christ , but sinners to repentance . And Luke 15. he leaues the hypocriticall 〈◊〉 to their owne high-conceited puritie , and seekes the lost sheepe . We may here pawse , and wonder , at our misery , at his mercie . Wee were so lost , that wee could neuer find him : ●…e is so good , that he sought and found vs Inuenit non quaerentes , non p●…rdet inue●…s . He found v●… not seeking him , being found he will not loose vs . p p Math. 11. 28. Come to me all that labour , and are heauie laden , and I will giue you rest . The proud sinner who doth not find his sinne ; the careles , who doth not feele his sinne ; is not called . Onely sentsentibus morbum promittitur medicina . Health is promised to those that feele their sicknes .

2. Christ cals vs , but how shall we come ? Behold he sends vs a Starre for direction , his holy Word . q q Ioh. 6. 68. Lord to whom shall we goe ? Thou hast the words of eternall life . Would you come to him that is vita , the life ? You must come by him that is via , the Way . It is he Quò eundem , whether we would goe : it is he Qua eundem , by which we must goe . To his word then let vs come with an honest heart : not to sleepe , not to carpe , not to gaze : but to obserue attentiuely , to remember faithfully , and to practise obediently , what is there taught vs . Neither must God onely for his part afford vs a Starre for guidance ; but we must also for our part bring feete to walke to him . These are three .

1. Contrition ▪ a heart truely sorrowfull for our former iniquities . He that is cast downe by repentance , shall be raised vp with ioy . It is not possible to walke to God without this foote . Hee that goes to heauen , must wash his steps with teares . And hee that hath this foote , shall make large paces to glory . Though he hath long lingred , he will now hast : as the malefactor stept by this foote from the Crosse to Paradise .

2. Faith . Sorrow may cast downe too fast , too far . Though the head haue leaue to ake , yet let not the hand of faith be wanting to hold it . Though the eye be blubbred with teares , yet must it looke through all that water to the cleare Sunne , Iesus Christ . When the Law hath done the office in making thy sinne manifest ; thanke it , and take thy leaue of it : as thou wouldest doe of a friend that hath done thee a good turne , but now growes troublesome . Put Moses behind thee , sayth Luther : and fixe thine eyes vpon Christ ; that r r Ioh. 1. 29. Lambe of God which takes away the sinnes of the world . Without this foot thou shalt step short of comfort . Faith must bring thee to the fountaine of that s s 1. Ioh. 1. 7. Bloud , which shall wash away all thy sinnes .

3. Obedience : this foote must be continually vsed : all the dayes of thy life must thou trauell in the wayes of God with this foote . It knowes and keeps Celeritie , Integritie , Constancie .

Celeritie . t t Psal. 119. 32. I will runne the way of thy commandements . It makes hast , knowing that God will not bee pleased with halting obedience : or with that zeale , that onely goes a Parliament-pace . The Creeple was carried to the Temple : God loues not such limping zeale , that is Act. 3. carried to Church on two Crutches , Law & Custome : but that which with Peter and Iohn , runs to the place where Christ is . But it is God , that a a Psal. 18. 33. maketh our feete like the feete of hindes .

Integritie : it turnes not to the right hand , nor to the left , but goes straight on : b b Heb. 12. 18. running with patience the race that is set before it . Therefore sayth the Apostle . c c ver. 13. Make straight paths for your feete , least that which is lame be turned out of the way : for all false wayes the Lord doth vtterly abhorre . d d Psal. 12. 〈◊〉 . The wicked walke on euery side : they haue circular goings , on euery side of the truth , but the true way they cannot find . But Integritie is not so light heeld , to skip out of the way of righteousnes , at euery dog that reproachfully barkes at it , nor at euery Siren that temptingly would call it aside . The Deuill , with all his force of terror or error cannot seduce it .

Constancie : it is euer trauelling , though through many hindrances . It hath a heauy load of flesh to burden it , and make euery step tedious , yet it goes . Cares for family , troubles of contentious neighbours , frowning of great aduersaries , malicious turbulencie of the world ; all offer to stay it , but it goes on . As if it had receiued the Apostles Commission , Salute none of these Remora's by the way ; it resteth not till it see the saluation of God . The Lord e e Psal. 56. 13. deliuers the feete from falling , that it may walke before God in the light of the living .

3 We must not returne backe to Herod . Why not to Herod ? He was a fit type of the Deuill : and they that are recouered and escaped from him , should not fall backe into his clutches . The Deuill is like Herod , both for his subtletie and crueltie . The Herods were all dissemblers , all cruell . There was Herod Ascalonita , Herod Antipas , and Herod Agrippa : all cruell in the butchering of Gods Saints . Ascalonita necat pueros , Antipa Iohannem , Agrippa Iacobum , mittitque in carcere Petrum . Ascalonite makes an earnest shew of zeale to Christ : but he desired not subijcerese Christ●… , sedsib●… Christum : not to become subiect to Christ , but to make Christ the sub iect of his furie . Antipas seemed to loue Iohn the Baptist , but he suffers a dancing foote to kicke off his head . The crueltie of the other Herod was monstrous . He slew all those whom hee could suspect to issue from the line of Dauid : all the Infants of Bethlem vnder two yeares old , at one slaughter . Hee slew his kinred , his sister , his wife , his sonne . Hee cut the throates of Ioseph . Antiq. Lib. 17. cap. 8. many noble Iewes , whiles he lay on his death bed . Yea made it in his will , that so soone as euer the breath was out of his body , all the sonnes of the nobler Iewes shut vp into a safe place , should be instantly slaine to beare him company . By this meanes hee resolued , that some should lament his death , which otherwise would haue bin the cause of great ioy . A wretched Testament , and fit for such a deuill to make .

That Deuill wee are charged not to returne to , exceeds this both in subtletie and crueltie : euen as much as a father may his Sonne . Herod was not so perfect a Master of his art . The wise men deceiued Herod ; hee must be a wise man indeed that ouer-reaches Satan . Herod was a bungler to him : he trusted to instruments to destroy Christ ; the Deuill lookes to that busines himselfe . Hee can transforme himselfe into an Angel of light : and rather then not draw men to hell , hee will dissemble a loue to heauen . He will speake good , that he may worke euill : and confesse the truth , that therby hee may procure credit to greater falshood . He can stoope to the reprobate , like a tame horse till they get vp and ride him : but when he hath them on his backe , he runs post with them to hell .

When he hath thus excercised his policie , wil he spare his power ? when his Foxes part is done , hee begins his Lyons . Bloud , massacre , destruction are his softest embraces : horror and amazement are the pleasures of his Court : kill , kill , burne , burne , is the language of his tongue ; to those miserable wretches , which must euer be burning , neuer consumed ; euer killing , and neuer die . Oh then let vs neuer returne to Herod , nor venture on his mercie . The poore bird , that hath escaped the hawkes talons , is carefull to auoyd his walke . The strayed Lambe , falne into the wolfes caue and deliuered by the Shephard , will no more straggle out of the flocke . If the Lord Iesus hath sought and brought vs to himselfe by the Starre of his Gospell , let vs no more goe backe to Herod : flying the workes of darknes , and seruing the liuing God with an vpright heart . Indeed they that are truely freed from his seruitude , will neuer more become his vassalls . Many seeme escaped , that are not . If the adulterer returne like the a a 2. Pet. 2. 22. Hogge to the mire , and the drunkard like the Dog to his vomit ; it is likely that they loue Herod well , for they goe backe to him . The minister may desire to b b Rom. 15. 16. offer them vp a liuing sacrifice to the Lord ; but like wild beasts , they breake the rope , and will not bee sacrificed . But wee c c Luk. 1. 74. being deliuered by Christ out of the hands of our enemies , must serue him without feare , in holinesse and righteousnesse all the dayes of our life .

4. Wee must goe to our owne Countrey . In this world wee are but strangers : though perhaps we thinke too well of these vanities , yet they are but forraine things , wee haue another home . We may be rauished with this earth , as Peter with Tabor , Bonum hic ; it is good being here : but if wee looke vp to that heauen which is our Countrey , Mundi calcamus inutile pondus . Behold , the very outside is faire : the outmost walls are beautified with glorious lights euerie one as a world for greatnes , so a heauen for goodlinesse . All those spangles bee as radiant stones , full of Lustre ; pure gold to the drosse of earthly things . What may wee then thinke there is within ?

Yea whatsoeuer the wicked thinke , yet this world is but the through-fare : and it is not their home neither , though indeede they haue their portion in this life . It is sayd of Iudas going to hell , that d d Act. 1 25. he went to his owne place : therefore that , and not this , is their owne countrey ; as sure as they thinke themselues of this world . In heauen there is all life , no death : in hell all death , no life : on earth men both liue and die ; passing through it as the wildernes , either to Egipt or Canaan . This earth as it is betweene both , so it prepares vs for both : and sends euery one to their owne countrey ; eternall ioy , or euerlasting sorrow .

Hee that here dies to sinne , shall hereafter liue in heauen : he that liues in sinne , shall hereafter die in hell . All soiourne , either with GOD , feeding on his graces , or with Satan surfe●…ing on his iniquities . They that will haue Sathan for their host in transgression , shall afterwards be his guests in perdition . But they that obey God as theyr master , shall also haue him their father , and that for euer .

Contemne we then this world : what though we haue many sorrows here , & a still succession of miseries : we are not at home . What stranger looks for kind vsage amongst his enemies ? As well might the captiue Iewes expect quiet among the Babilonians . Thou art sure of a countrey wherein is peace . In that heauen the wicked haue no part , though here much pleasure . When thou considerest this truely , thou wouldst not change portions with them . Let it be confort sufficient , since we cannot haue both , that we haue by many degrees the better

Their owne countrey . Heauen is our owne countrey . 1. Ours , ordained for vs by God the Father . e e Mat. 25. 34. Come ye blessed of my Father , inherite ye the kingdome . 2. Ours , purchased for vs by God the Son . f f Heb. 10. 19. We haue boldnes to enter into the Holyest by the bloud of Iesus . 3. Ours sealed to vs by God the holy Ghost . g g Eph. 4. 30. The Spirit of God seales vs vp to the day of redemption . h h Rom. 8. 16. The Spirit it selfe beareth witnesse with our spirit , that we are the children of God .

Ours thus , though we are not yet fully entred into it . Habemus ius ad rem , nondum in re . Wee are i i ver. 17. heires to it , though now we be but wards . Our minoritie bids & binds vs to be as seruants . The heire as long as he ᵏ Gal. 4. 1. is a child differs nothing from a seruant , though he be Lord of all . When we come to full yeares , a perfect growth in godlynes , in mensuram staturae adulti Christs , l l Eph. 4. 13. to the measure of the stature of the fullnesse of Christ , we shall haue a plenary possession .

It is ours already , not in re , but in spe ; as Aug. Our common Law distinguisheth betweene two maner of freeholds . A freehold in deede when a man hath made his entry vpon lands , and is thereof really seised . A freehold in law , when a man hath right to possessions , but hath not made his actuall entry . So is this Countrey ours : ours Tenore iuris , though not yet iure tenoris : ours in the inheritance of the possession , though not in the possession of the inheritance . To this countrey , our countrey , let vs trauell : and that we may do it the better ,

5. The last circumstance shewes vs how ; Another way , we must change the whole course of our inordinate conuersation , and walke another way : euen the Kings high-way to Paradise . m m Euseb. Emissen . Hom. 1. de Epiph. Immutatio vi●… , emendatio vitae . The changing of the way , is the amending of our life . Repentance must teach vs to tread a new path . To man truely penitent , Optimus portus est mutatio consi●…y : The best hauen is the change of his life : n n 1. King . 13. 9. not to turne Tertull. againe by the same way that he came . Thus must we renounce our owne wils , & old wayes : and being made new creatures , take new paths . So Gregory . ᵒ We departed from our countrey by pride , disobedience , doting on visible delights , and pleasing the lusts of the flesh : we must therefore returne by humilu●…e , obedience , contemning the world , and condemning the flesh . Quia Paradisi gaudijs per delectationem recessimus , ad h●…c per poenitentiam , tanquàm per nouam viam , reuoca●…ur . We that departed from Paradise by sinne , must returne thether , by a new way , Repentance . Hast thou walked in lust ? take another way ; by puritie and chastitie . Didst thou trauell with pride ? there is another way to heauen , humilitie . p p Mat●… . 5. 3. Blessed are the poore in spirit , for theirs is the kingdome of heauen . Wert thou giuen to auarice ? there is a new way to heauen ; by charitie . Ye haue fed me hungry &c. Math. 25. therefore come ye blessed . Didst thou trudge with contention , and molesting thy neighbours with sutes ? this is the way to Westminster hall , there is another way to heauen . q q Math. 5. 9. Blessed are the peace makers , for they shall be called the children of God . Didst thou trade in vsurie ? this is the way to the Exchange : thou must exchange this way if thou wilt come to glory . Hast thou forredged with oppression ? Thou must with Zaccheus seeke out another way . r r Luk. 19. 8. If I haue taken any thing from any man by false dealing , I restore him fourefold . Let the drunken epicure , malicious repiner , seditious incendiary , dissembling hypocrite , vniust oppressor , leaue their wretched pathes : & seeke another way to happines . God giue vs all grace to find this way of Repentance , that wee may come at last to our owne Countrey , peace and rest with Iesus Christ .

Amen .

SEMPER IDEM OR The Immutable mercie Of Iesus Christ . HEBR. 13. 8. Iesus Christ the same yesterday , and to day , and for euer .

BY the name of Iehouah was God knowne to Israel ; from the time of the first mission of Moses to them , and their manumission out of Egypt : and not before . For sayth God to Moses a a Exod. 6. 3. I appeared vnto Abraham , and vnto Isaac , and vnto Iacob , by the Name of God Almightie ; but by my Name IEHOVAH was I not knowne to them . This ( I Am ) is an eternall word , comprehending three times ; that was , that is , and is to come .

Now to testifie the equalitie of the Sonne to the Father , the Scripture giues the same Eternitie to Iesus , that it doth to Iehouah . He is called Alpha and Omega , Primus & nouissimus , the First and the Last : which is , which was , and which is to come . Reuel . 1. and here the same yesterday , and to day , and for euer . Therefore he was not onely Christus Dei , the Annointed of God ; but Christus Deus , God himselfe Annointed . Seeing that Eternitie which hath neither beginning nor ending , is only peculiar and proper to God .

The words may be distinguished into a Center Circumference Mediate

Line , referring the one to the other . The immoueable Center is Iesus Christ . The Circumference that runs round about him here , is Eternitie : Yesterday , to day & for euer . The Mediate line referring them is . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The same ▪ Iesus Christ the same yesterday , and to day , and for euer .

The Center is Iesus Christ .

Iesus was his proper Name , Christ his appellatiue . Iesus a name of his nature , Christ of his Office and dignitie ; as Diuines speake .

Iesus a Name of all sweetnes . b b Bern. in Can. Mel in ora , Melos in a●…re , iubilus in corde . A reconciler , a Redeemer , a Sauiour . When the conscience wrastles with Law , Sin , Death ; nothing but horror and despaire without Iesus . He is c c Ioh. 14. 6. the way , the Truth , and the Life : without him Error , Me●…dacium , Mors. Si scribas , non placet , nisi legam ibi Iesum : saith Bernard . If thou writest to me , thy letter doth not please me , vnles I read there Iesus . If thou conferrest , thy discourse is not sweet , without the name of Iesus . The blessed restorer of all , of more then all that Adam lost ▪ for we haue gotten more by his regenerating grace , then we lost by Adams degenerating Sinne .

Christ is the Name of his Office : being appointed and annointed of God , a King , a Priest , a Prophet .

This Iesus Christ is our Sauiour : of whose names I forbeare further discourse , being vnable , though I had the tongue of Angels , to speake ought worthy ●…anto Nomine , Tanto Numine . All that can be said , is but a litle : but I must say but a litle in all . But of all names giuen to our Redeemer still Iesus is the sweetest . O●…er , sayth Bern. are names of Maiestie , Iesus is a name of mercie . The Word of God , the Sonne of God , the Christ of GOD , are titles of Glory : Iesus a Sauiour , is a title of grace , mercie , redemption .

This Iesus Christ is the Center of this Text : and not onely of this , but of the whole Scripture . The Summe of Diuinitie is the Scripture : the Summe of the Scripture is the Gospell , the Summe of the Gospell is Iesus Christ . In a word , Nihil continet verbum Domini , nisi verbum Dominum . There is nothing contained in the word of God , but God the Word .

Nor is he the Center onely of his Word , but of our rest and Peace . d d 1. Cor. 2. 〈◊〉 . I determined not to know any thing among you , saue Iesus Christ , and him crucified . Thou hast made vs for thee . O Christ ; and our heart is vnquiet till it rest in thee . It is naturall to euery thing appettere centrum , to desire the Center . But e e Col. 3. 3. our life is hid with Christ in God . We must needes amare , where wee must animare . Our mind is where our pleasure is , our heart is where our treasure is , our loue is where our life is : but all these , our pleasure , treasure , life , are reposed in Iesus Christ . Thou art my Portion , O Lord , sayth Dauid . Take the world that please , let our Portion be Christ . f f Mat. 19. 27. We haue left all , sayth Peter , and fellowed thee : you haue lost nothing by it , sayth Christ ; for you haue gotten me . Nimis auarus est , cui non sufficit Christus . Hee is too couetous , whom Iesus Christ cannot satisfie . Let vs seeke this Center , sayth g g In Io●…an . August . Qu●…ramus inueniendum , quaeramus inuentum . Vt inveniendus qu●…ratur , paratus est : vt inuentus qu●…ratur , immensus est . Let vs seeke him , till wee haue found him : and still seeke him when we haue found him . That seeking wee may find him , he is ready : that finding we may seeke him , he is infinite . You see the Center .

The referring Line proper to this Center , is Semper Idem .

The same . There is no mutabilitie in Christ : h h Iam. 1. 17. no variablenes , nor shadow of turning . All lower lights haue their inconstancie ; but in the Father of lights there is no changeablenes . The Sunne hath his shadow ; the the i i Mal. 4. 2. Sonne of righteousnesse is without shadow : that turnes vpon the Diall , but Christ hath no turning . k k Ioh. 13. 1. Whom he loues , he loues to the end . He loues vs to the end ; of his loue there is no end . Tempus crit consummandi , nullus consumendi misericordiam . His mercie shall be perfected in vs , neuer ended . l l ●…sa . 54. 8. In a little wrath I hid my face from thee , for a moment : but with euerlasting kindnesse will I haue mercie vpon thee , sayth the Lord thy Redeemer . His wrath is short , his goodnesse is euerlasting . m m Ver. 10. The mountaines shall depart , and the hils be remoued : but my kindnesse shall not depart from thee , neither shall the couenant of my peace be remoued , sayth the Lord , that hath mercie on thee . The mountaines are stable things , the hils stedfast : yet hils , mountaines , yea the whole earth shall totter on the foundations ; yea the very n n 2. Pet. 3. 10. heauens shall passe away with a noyse , and the elements shall melt with heate ; but the Couenant of God shall not be broken . o o Hos. 2. 19. I will betroth thee vnto me for euer ; sayth God . This marriage-bond shall neuer be canceld ; nor sinne , nor death , nor hell shall be able to diuorce vs . Six & twentie times in one p p Psal. 136. Psalme that sweet singer chants it : His mercie endureth for euer . Iesus Christ the same yesterday , and to day , and for euer .

As this meditation distilles into our beleeuing hearts much comfort , so let it giue vs some instructions . Two things it readily teacheth vs ; a Diswasiue caution . Perswasiue lesson .

1. It diswades our confidence in worldly thinges because they are inconstant . How poore a space do●… they remaine 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the same ! To proue this , you haue in the first of Iudges . Ver. 6. a Iury of threescore and ten Kings , to take their oathes vpon it . Euery one had his throne , yet there lickes crums vnder another Kings table : and shortly euen this King , that made them all so miserable , is made himselfe most miserable . Salomon compares wealth to a wild fowle . q q Prou. 23. 5. Riches make themselues wings , they flie away , as an Eagle toward heauen . Not some tame house-bird or a hawke that may be fetched downe with a lure , or found againe by her bels : but an Eagle , that violently cuts the aire , and is gone past recalling .

Wealth is like a bird : it hops all day from man to man , as that doth from tree to tree ; and none can say , where it will roust or rest at night . It is like a vagrant fellow , which because he is big boned & able to worke , a man takes in a dores , and cherisheth ; and perhaps for a while he takes paines : but when he spies opportunity , the fugitiue seruant is gone , and takes away more with him then all his seruice came to . The world may seeme to stand thee in some stead for a season , but at last it irreuocably runs away , and carries with it thy ioyes ; thy gods , as Rachell stole Labans Idoles : thy peace and content of heart goes with it , and thou art left desperate .

You see how quickly riches cease to be the same : and can any other earthly thing boast more stabillitie ? Honour must put off the robes when the play is done : make it neuer so glorious a shew on this worlds stage , it hath but a short part to act . A great name of worldly glory is but like a peale rung on the bels : the Common people are the clappers : the rope that moues them is popularitie : if you once let goe your hold & leaue pulling , the clapper lies still , and farewell honour . Strength , though like r r 1. Kin. 13. 4. Ieroboam , it put forth the arme of oppression , shall soone fall downe withered . Beautie is like an Almanacke : if it last a yeare , t' is well . Pleasure like lightning : ●…ritur , moritur : sweet , but short : a flash and away .

All vanities are but butter-flies , which wanton children greedily catch for : and sometimes they flie besides Anselm . meditat . them , sometimes before them , sometimes behind them , sometimes close by them ; yea through their fingers , and yet they misse them : and when th●… haue them , they are but butterflies ; they haue painted wings , but are crude and squalid wormes . Such are the things of this world , vanities , butter-flies . Vel sequendo labimur , vel assequendo l●…dimur . The world it selfe is not vnlike a Hartechoke : nine parts of it are vnprofitable leaues , scarce the tythe is good : about it there is a l●…ttle picking meate , nothing so wholesome as daintie : in the midst of it there is a coare , which is enough to choke them that deuoure it .

O then set not your hearts vpon these things : calcanda sunt , as Ierome obserues on Act. 4. They that sold their possessions , brought the prises , and layed them downe Act. 4. 35. at the Apostles feete . At their feete , not at their hearts : they are fitter to be troden vnder feet , then to be waited on with hearts . I conclude this with Augustine . Ecce turbat mundus , & amatur : quid si tranquillus esset ? Formoso quomodo h●…reres , qui sic amplecteris soedum ? Flores eius quàm colligeres , qui sic a spinis non reuocas manum . Quàm confideres ●…terno , qui sic adh●…res caduco ? Behold , the world is turbulent and full of vexation , yet it is loued ; how would it be embraced if it were calme and quiet ? If it were a beauteous Damosell how would they doat on it ; that so kisse it being a deformed stigmaticke . How greedily would they gather the flowers , who will not forbeare the thornes ? They that so admire it being transient and temporall ; how would they bee enamoured on it if it were eternall ? But s s 1. Ioh. 2. 17. the world passeth , and God abideth . t t Heb. 1. 11. 12 They shall perish , but thou remainest : they all shall waxe old as doth a garment : and as a vesture shalt thou fold them vp , and they shall bee changed : but thou art The Sam●… , and thy yeares shall not faile . Therefore u u 1. Tim. 6. 17. trust not in vncertaine riches , but in the liuing God . And then x x Psal. 125. 1. they that trust in the Lord ; shall be as M●…unt Sion , which cannot be remoued , but abideth for euer . Iesus Christ the Sa●… yesterday , and to day , and for euer .

2. This perswades vs to an imitation of Christs Constancie . Let the stablenes of his mercie to vs , worke a stablenes of our loue to him . And howsoeuer like the lower Orbes , we haue a naturall motion of our owne from good to euill : yet let vs suffer the higher power to moue vs supernaturally from euill to good . There is in vs indeed a reluctant flesh ; a a Rom. 7. 23. a Law in our members warring against the Law of our minde . So August . confesseth . b b Confes. lib. 8. cap. 10. Nec planè nolebam , nec planè volebam . And Eg●… era●… qui volebam , ego qui nolebam . I neither fully granted , nor plainely denied : and it was I my selfe , that both would , and would not . But our ripenesse of Christianitie must ouergrow fluctuant thoughts .

Irresolution and vnsteddines is hatefull , and vnlike to our master Christ , who is euer The Same . c c Iam. 1. 8. A double minded man is vnstable in all his wayes . The inconstant man is a stranger in his owne house : all his purposes are but guests : his heart is the Inne : if they lodge there for a night , it is all ; they are gone in the morning . Many motions come crowding together vpon him : and like a great prease at a narrow dore , whiles all striue , none enter . The Epigrammatist wittily . Omnia cùm facias , miraris cur facias nil : Posthume , rem solam qui facit , ille facit . Marul . ●…pigr . lib. 3.

He that will haue an oare for euery mans boate , shall haue none left to row his owne . They , sayth Melancton , that will know aliquid in omnibus , shall indéed know nihil in toto . Their admiration or dotage of a thing is extreame for the time , but it is a wonder , if it out-liue the age of a wonder , which is allowed but nine dayes . They are angry with Time , and say the times are dead , because they produce no more innouations . Their inquiry of all things is not Quàm bonum , but Quàm novum ! They are almost wearie of the Sun for continuall shining . Continuance is a sufficient quarrell against the best things : and the Manna of heauen is loathed , because it is common .

This is not to be alwayes the same , but neuer the same : and whiles they would bee euery thing , they are nothing : but like the worme Plinie writes of , multipoda ; that hath many feete , yet is of slow pace . A while you shall haue him in England , louing the simple truth : anone in Rome groueling before an Image : soone after , he leaps to Amsterdam : and yet must he still be turning , till there be nothing left but to turne Turke . To winter an opinion is too tedious : he hath bin many things ; what hee will be , you shall scarce know , till he is nothing .

But the God of Constancie would haue his to be constant . Stedfast in your faith to him . Colos. 1. Continue in the faith grounded and setled , and be not moued away from Colos. 1. 23. the hope of the Gospell . Stedfast in your faithfulnesse to man , d d Psal. 15. 4. promising and not disappoynting . Doe not aliud stantes , aliud sed●…tes : least your changing with God , teach God to change with you . e e Ambr. in luc. lib. 5. Nemo potest tibi Christum ●…uferre , ●…isi t●… illi auferas . No man can turne Christ from thee , vnles thou turne thy selfe from Christ . For Iesus Christ the same yesterday , &c.

We come now to the Circumference ; wherein is a distinction of three times ; Past , Present , Future . Tempora mutantur : the times change , the Circumference wheeles about ; but the Center is the same for euer .

We must resolue this Triplicitie into a Triplicitie . Christ is the same according to these three distinct termes , three distinct wayes .

Obiectiuè , in his Word . Subiectiuè , in his Power . Effectiuè , in his gratious Operation .

Obiectiuely . Iesus Christ is the same in his word ; and that Yesterday in Preordination . To day in Incarnation . For euer in Application .

Yesterday in Preordination .

So Saint Peter in his Sermon tels the Iewes , that f f Act. 2. 23. he was deliuered by the determinate counsell and foreknowledge of God . And in his Epistle ; that g g 1. Pet. 1. 20. he was verily preordained before the foundation of the world . Reuel . 13. He is called the Lambe slaine from the foundation of the world . Prius Reu. 13. 8. pr●…fuit , quamfuit . His Prophets did foretell him , the Types did prefigure him , God himselfe did promise him . R●…tus or do Dei : the decree of God is constant .

Much comfort I must here leaue to your meditation . If God preordained a Sauiour for man , before he had eyther made man , or man mar'd himselfe : ( as Paul to Timothie ; h h 2. Tim. 1. 9. he hath saued vs according to his own purpose a●…d grace , which was giuen vs in Christ Iesus before the world began . ) then surely he meant that nothing should i i Rom. 8. 39. separate vs from his eternall loue in that Sauiour . Quos 〈◊〉 increatos , rede●…it perditos , non deseret redemptos . Whom he chose before they were created , and when they were lost redeemed , he will not forsake being sanctified .

To day in Incarnation .

k k Gal. 4. 4. When the fulnesse of the time was come , God sent forth his Sonne made of a Woman . l l Ioh. 1. 14. The word was made flesh : which was , sayth Emissenus , m m Hom. 2. de Nati●… . Christi . Non deposita , sed seposit●… maiestate . Thus he became younger then-his Mother , that is as eternall as his Father . He was Yesterday God before all worlds , he is now made man in the World . n n Euseb. Emiss . vbi supra . Sanguinem , qu●…m pro matre ●…btulit , antea de sanguine matris accepit . The bloud that he shed for his Mother , hee had from his Mother . The same Eusebius ▪ on the 9. of Esay acutely . o o Esa. 9. 6. Vnto vs a child is borne , vnto vs a Sonne is giuen . He was Datus ex Diuinitate , natus ex virgine . Datus est qui erat ; natus est qui non erat . He was Giuen of the Deitie , Borne of the virgin : He that was giuen , was before : he as borne , was before . Donum dedit Deus ●…quale sibi , God gaue a gift equall to himselfe .

So he is the same yesterday , and to day , obiectiuely in his Word . Idom qui velatus in veteri , reu●…latus in none . In illo praedictus , in isto praedicatus . Yesterday prefigured in the Law , to day the same manifested in the Gospell .

For euer in Operation .

He doth continually by his Spirit apply to our consciences the vertue of his death and passion . p p Ioh. 1. 12. As many as receiue him , to them giues ●…e power to become the Sonnes of God , euen to them that beleeue on his Name . q q Heb. 10. 14. By one offering hee hath perfected for euer them that are sanctified . This is sure comfort to vs : though hee dyed almost 1600. yeares agoe , his bloud is not yet dry : his wounds are as fresh to doe vs good , as they were to those Saints that beheld them bleeding on the Crosse. The vertue of his merits is not abated , though many thousand hands of Faith haue taken large portions out of his treasurie . The riuer of his Grace , which makes glad the citie of God , runnes ouer the bankes , though infinite soules haue drunke heartie draughts , and satisfied their thirst . But because we cannot apprehend this for our selues of our selues ; therefore he hath promised to send vs the r r Ioh. 14. 17. Spirit of truth , who will dwell with vs , and applie this to vs . for euer . Thus you haue seene the first Triplicitie ; how he is the Same Obiectiuely in his Word . Now he is Subiunctiuely in his Power the Same ; and that Yesterday , for he made the world . To day , for he gouerns the world . For euer , for he shall iudge the world .

Yesterday in the Creation .

s s Ioh. 1. 3. All things were made by him , and without him was not any thing made that was made . t t Col. 1. 16. By him were all things created that are in heauen , and that are in earth , visible and invisible , whether they be thrones , or dominions , or principalities , or powers : all things were created by him , and for him . All things ; euen the great and faire booke of the world ; of three so large leaues , Coelum , Solum , Salum ; Heauen , Earth , and Sea . The Prophet cals him a a Esa. 9. 6. the Everlasting Father : Daniel , b b Dan. 7. Auntient of dayes . Salomon sayes that , c c Prov. 8. 22. the Lord possessed him in the beginning of his way , before his workes of old . So himselfe told the vnbeleeuing Iewes : d d Ioh. 8. 58. Before Abraham was , I am .

We owe then our selues to Christ for our creation , but how much more for our redemption ? e e Bern. de dilig . Deo . Si totum me debeo pro ine facto , quid addam iam pro me refecto ? In primo opere me mihi dedit : in secundo se mihi dedit . If I owe him my whole selfe for making me , what haue I left to pay him for redeeming me ? In the first worke he gaue my selfe to me , in the second he gaue himselfe to me . By a double right we owe him our selues : we are worthy of a double punishment , if we giue him not his owne .

To day in the Gouerning :

f f He●… . 1. 3. Hee vpholdeth all things by the word of his power . Hee is Paterfamilias ; and disposeth all thinges in this vniuerse , with greater care and p●…ence , then any house-holder can menage the bu●…nesse of his priuate familie . Hee leaues it not , as the Carpenter hauing built the frame of a house , to others to perfect it ; but lookes to it himselfe . His Creation and Prouidence is like the Mother and the Nurse : the one produceth , the other preserueth . His creation was a short prouidence , his prouidence a perpetuall creation . The one sets vp the frame of the house , the other keepes it in reparation .

Neither is this a disparagement to the Maiestie of God , as the vaine Epicures imagined , curare minima , to regard the least things : but rather an honour , curare infinita , to regard all things . Neither doth this extend onely to naturall things , chained together by a regular order of succession : but euen to casuall and contingent things . Oftentimes cùm aliud volumus , aliud agimus ; the euent crosseth our purpose . Which must content vs though it fall out otherwise then we purposed , because God purposed as it is falne out . It is enough that the thing attaine the owne end , though it misse ours : that Gods will be done , though ours be crossed .

But let me say ; g g Mat. 6. 26. 28 Hath God care of fo●…les and flowers , and will he not care for you , his owne Image ? Yea let me goe further ; Hath God care of the wicked ? Doth he powre downe the happie influences of heauen on the h h Mat. 5. 45. vniust mans ground ? And shall the faithfull want his blessing ? Doth hee prouide for the Sonnes of Beliall , and shall his owne children lacke ? He may giue meate and rayment to the rest , but his bountie to Beniamin shall exceed . If M●…b his Wash-pot tast of his benefites , then Iudah the signet on his finger cannot bee forgotten . The King gouernes all the Subiects in his Dominions , but his seruants that waite in his Court , partake of his most Princely fauours . God heales the sores of the very wicked : but if it be told him , i i Ioh. 11. 3. Lord , hee whom thou louest , is sicke 〈◊〉 enough , hee shall bee healed . The wicked may h●…●…utward blessings without inward , and that is Esau's pottage without his Birth-right : but the elect haue inward blessings though they want outward , and that is Iacobs inheritance without his pottage .

For euer , because he shall iudge the world . k k Act. 17. 31. GOD hath appoynted a day in the which he will iudge the world in righteousnesse , by that M●…n whom he hath ordained . l l Rom. 2. 16. In the day that God shall iudge the secrets of m●…n by Iesus Christ . Let the wicked flatter themselues , that all is but talke of any comming to Iudgement : non aliud videre patres aliudve n●… p●…tes aspic●…nt : all is but terriculamenta nutricum , meere scar-babes . Scribar●…m pe●… mendaces : they haue written lies ; there is no such matter . But when they shall see that Lambe , m m Re●… . 〈◊〉 . 7. whom they haue pearced and scorned , n n Reu. 6. 16. they shall cry to the mountaines and rockes , Fall vpon vs and couer vs . Now they flatter themselues with his death : mortuus est , hee is dead and gone : and Mortuum Caesarem quis ●…etuit ? Who feares euen a Caesar when he is dead ? But o o Reu. 1. 18. he that was dead , liueth : behold , I am aliue for euermore , Amen . Iesus Christ yesterday , and to day , and for euer . Qu●…sitor sc●…erum veniet , vindexque reorum .

Here is matter of infallible comfort to vs . p p Luk. 21. 28. Lift vp your heads , for your Redemption draweth nigh . Here wee are imprisoned , martyred , tortured : but when that great Assise , and generall goale-deliuery comes ; M●…s non ●…rit vltra : q q Reu. 21. 4. there shall be no more death , nor sorrow ; but all teares shall be wiped from our eyes . r r 2. Thes. 1. 6. 7. For it is a righteous thing with God to recompence tribulation to them that trouble you . And to you who are troubled , rest with vs , when the Lord Iesus shall be reuealed from heauen with his mightie Angels . We shall then find him the S●… : the same Lambe that bought vs , shall giue vs a venit●… beati ; Co●…e ye blessed , receiue your kingdome . s s Reu. 22. 20. Surely I come quickly , A●…on . Euen so , Come Lord Iesus .

Effectually in his Grace and Mercie ; so he is the ▪ Same Yesterday to our fathers . To day to our selues . For euer to our children .

Yesterday to our Fathers .

All our Fathers , whose soules are now in heauen , those Spirits of iust men made perfect . Hebr. 12. were , as Heb. 12. 24. the next words intimate , saued by Iesus the mediatour of the new Couenant , and by the bloud of sprinkling , that speaketh better things then that of Abell . Whether they liued vnder Nature , or vnder the Law , Christ was their expectation ; and they were iustified credendo in venturum Christum ; by beleeuing in the Messias to come . So Luke 2. Simeon is sayd to waite for the consolation of Luk. 2. 25. & ver. 38. Israell .

To day to our selues .

His mercie is euerlasting : his truth endureth from generation to generation . The same gracious Sauiour , that he was Yesterday to our Fathers , is he To day to vs , if we be to day faithfull to him . All catch at this comfort , but in vaine without the hand of Faith . There is no deficiencie in him , but is there none in thee ? Whatsoeuer Christ is , what art thou ? He forgaue Mary Magd. many grieuous sinnes ; so hee will forgiue thee if thou canst shed Mary Magdalens teares . He tooke the malefactor from the Crosse to Paradise ; thither he will receiue thee if thou haue the same faith . He was mercifull to a denying Apostle : chalenge thou the like mercie if thou haue the like repentance . If we will be like these , Christ assuredly will be euer like himselfe . When any shall proue to bee such a sinner , he will not faile to bee such a Sauiour .

To day he is thine , if to day thou wilt be his : thine to morrow , if yet to morrow thou wilt be his . But how if darke death preuent the morrowes light ? He was Yesterday , so wert thou : he is to day , so art thou : hee is to morrow , so perhaps mayest thou not be . Time may change thee , though it cannot change him . He is not ( but thou art ) subiect to mutation . This I dare boldly say ; He that repents but one day before he dyes , shall find Christ the same in mercie and forgiuenesse . Wickednesse it selfe is glad to heare this : but let him bee faithfull on his part , as God is mercifull on his part : let him be sure that he repent one day before he dies : whereof he cannot be sure except he repent euery day . For no man know●… his last day . Latet vltimus dies , vt obseruetur omnis dies . Therefore ( sayth Augustine ) we know not our last day , that wee might obserue euery day . a a Psal. 95. 7. To day therefore heare his voyce .

Th●… hast lost yesterday negligently , loosest to day wilfully , and therefore moyst loose for euer ineuitably . It is iust with God , to punish two dayes neglect , with the losse of the third . The hand of faith may be withered , the spring of Repentance dryed vp , the Eye of Hope blind , the Foot of Charitie lame . To day then heare his voyce , and make him thine . Yesterday is lost , To day may be gotten , but that once gone , and thou with it ; when thou art dead and iudged , it will do thee small comfort , that Iesus Christ is the S●…e for euer .

For euer to our Children .

He that was yesterday the God of Abraham , is to day ours , and will bee for euer our childrens . As well now b b Luk. 2. 32. the light of the Gentiles , as before the glory of Israell . I will be the God of thy seed , sayth the Lord to Abraham . c c Luk. 1. 50. His mercie is 〈◊〉 them that feare him , fr●… generation to generation .

Many parents are ●…ollicitously perplexed , how their children shall do when they are dead . Yet they cosider not , how God prouided for them when they were children . Is the Lor●… 〈◊〉 shortned ▪ Did he take thee from thy mothers brests ; and wh●… thy ●…arents for sooke thee , as the Psalmist saith , became thy Father ? And cannot this experienced mercy to thee , perswade thee , that he wil not for ▪ sake thine ? Is not Iesus Christ the s●… yesterday , & to day , and for euer ? I haue beene young , sayth d d Psal. 〈◊〉〈◊〉 Dauid , and 〈◊〉 now old : yet haue I not s●…ne the right●…s forsaken : ( that is granted ; nay ) nor his seed begging bread .

Many distrustfull Fathers are so carking for their posteritie ; that whiles they liue , they starue their bodies , and hazard their soules , to leaue them rich . To such a Father it is said iustly . Di●… es h●…di , pauper i●…psque tibi . Like an ouer-kind Hen , he feeds his Chickens , and famisheth himselfe . If vsurie , circumuention , oppression , extortion , can make them rich , they shall not bee poore . Their follie is ridiculous : they feare least their children should be miserable , yet take the onely course to make them miserable . For they leaue them not so much heires to their goods , as to their euils . They doe as certainely inherite their Fathers sins , as their lands . e e Iob. 21. 19. God layeth vp his iniquitie for his children : and 〈◊〉 ●…fspring shall wa●… a ●…sell of b●…d .

On the contr●…ry . f f Psal. 37. 26. The good 〈◊〉〈◊〉〈◊〉 a●…d l●…ndeth : and his seed i●… bl●…ssed . That the worldling thinkes shall make his posteritie poore , God sayth shall make the good mans rich . The g g Exod. 20. 6. Precept giues a promise of mercie to Obedience ; not onely confined in himselfe , but extended to his s●…d , and that euen to a ●…sand generations . Trust th●… Christ with thy children : when thy friends shall 〈◊〉 , vsurie 〈◊〉 no dat●… , oppression be condemned to hell , thy selfe ro●…en to dust , the world it selfe turned and burned into Cinders ▪ still Iesus Christ is the same Yesterday , and to-day , and for 〈◊〉 . Now then . Reu. 1. 〈◊〉 Grace and Pea●… are from him Which is , and Which Reu. 1. 4. 〈◊〉 , and Which is to come . So Glory and 〈◊〉〈◊〉〈◊〉 him , Which i●… , Which was , and Which is to come : euen to Iesus Christ the sa●… Yesterday , & today , and for e●…r .

GODS BOVNTIE OR The blessings of both his hands . Prov. 3. 16. Length of dayes is i●… her right hand : and in her left hand , riches and honour .

BY Wisedome , here the consent of Diuin●… vnderstandeth the Sonne of God , the Sauiour of Man . In the first to the 〈◊〉 1. Cor. 1. 24. he is called the Wisedome of God . a a Col. 2. 3. In 〈◊〉 are hid all the treasures of Wisedome and Knowledge .

Wisedome is formerly commended for her Beautie , here for her Bountie . Length of dayes is in her right hand ; in her left riches and honour . Conceiue her a glorious Queene sitting in 〈◊〉 throne of M●…iestie , and ●…lling her children about her , to the participation of those riches , which from euerlasting shee hadde decreed them .

Not to trauell farre for distribution , the parts of this Text are as easily distinguished , as the Right hand from the Left . Here be two Hands , and they containe two sorts of treasures . The Right hand hath in it Length of dayes : the Lest , riches and honour .

The right hand

Is vpon good reason preferred ; both for it owne worth whereby it excelles , and for the worth of the treasure which it containes . It hath euer had the dignitie as the dexteritie .

Length of dayes

Is the treasure it holds . This cannot be properly vnderstood of this mortall life : though the sense may also stand good with such an interpretation . b b Prou. 9. 11. For by me , sayth Wisedome , thy dayes shall be 〈◊〉〈◊〉 : and the yeares of thy life shall be increased . Wisedome is the mother of abstinence , and abstinence the Nurse of health . Whereas voluptuousnesse and Intemperance , ( as th●… French Prouerbe hath it ) Digges the owne g●…e with the teeth .

But all a mans Wisedome cannot keepe him still aliue . c c Eccl. 2. 16. The wise man dyeth , as the foole , sayth Salomon . And the Father of Salomon excludes it from hauing power to keepe a man . d d Psal. 〈◊〉 . 〈◊〉〈◊〉〈◊〉 That he should liue still for e●…r , and not see ●…rruption . Me●…ushalem liued nine hundred sixtie and nine yeares ; yet he was the Sonne of E●…ch , who was the sonne of ●…ared , who was the sonne of 〈◊〉 , who was the sonne of Cainan , who was the sonne of 〈◊〉 , who was the sonne of Seth , who was the sonne of A●… , who was the sonne of dust . The best constitutions , that communicate in the sanguine of the Rose , and Snow of the Lilly , haue this parentage ; they are the sonnes and daughters of dust .

This 〈◊〉〈◊〉 i●… not 〈◊〉 to the Poles , nor are these dayes measured by the Sunne in his Zodiacke : all is pitched aboue the Wheele of changeable mortalitie . It is Eternitie that fils the Right hand of Wisedome .

Length of dayes . Dayes for the Claritie . Length for the Eternitie .

Dayes .

Mans life in this world is called a Day : a short day , a sharpe day . Short , for instat vesper : it is not sooner morning , but it is presently night . The Sunne of life quickly sets , after it is once risen . Sharpe ; for miserie is borne with life , brought vp with life , and to the good dies with life : to the wicked remaines in death . Like Hippocrat●… twinnes , inseparable in their beginning , processe , end . So that aged Patriarch to Pharao . e e Gen. 47. 9. My dayes haue beene few and euill , So. Iob. f f Iob. 14. 1. Man is of few dayes , and many troubles . g g Petrarch . Animal ●…vi breuissimi , solicit●…dinis infinitae . And Paul cals it h h Ephe. 6. 13. the euill day . It is somewhat to comfort , that though it be sharpe , Euill : yet it is but short , a Day . i i Ephe. 5. 16. Redeeme the time , for the dayes are euill . But howsoeuer Semper mali dies in seculo , yet semper boni dies in Domino : as k k In Psal. 33. Augustine sweetly . Though the world hath alwayes euill dayes , yet God hath alwayes good dayes .

And this Day shall haue no night . Nox non erit illic . l l Reu. 21. 25. There shall be no night . The Sunne that inlightens it ; cannot be ecclipsed . m m Ver. 23. That cittie hath no need of the Sunne , neyther of the Moone , to shine in it : for the Glorie of God doth lighten it , and the Lambe is the light of it . No clouds shall draw a vaile of obscuritie ouer it . Here the light of the Sunne darkens the Moone , and the Moone obscures the luster of the Starres : Sometimes halfe the earth is in light , the rest in darkenesse .

But in these Dayes , Albeit n n 1. Cor. 15. 41●… there is one glorie of the SVNNE , another of the MOONE , and another of the STARRES ; and one starre differeth from another starre in glory : yet the light of one increaseth the light of another : and the glorie of one , is the glory of all . o o Aug. Medit. cap. 25. Dispar est glo●… 〈◊〉 , sed 〈◊〉 Latitia omnium . So in summe , here we liue but a short day ; Giue vs this day our dayly bread . But in that world wee shall haue Daies , & those good dayes , and great dayes ; dayes of eternall length , for they shall haue no night .

Length .

As the glorie is cleare for the Countenance , so it is long for the Continuance . Nullus erit defectus , nullus ●…erminus . There shall be 〈◊〉 charit●… , chara ●…rnitas Gods eternall decree to chuse v●… in Christ had no beginning , but it shall haue an end : when the elect are taken vp to glory . The possession of this decreed Inheritance shall haue a beginning , but no end p p 1. Thess. 4. 17 Wee shall e●…er be with the Lord . Gods mercie in both hath neither beginning nor end ; for it is from euerlasting to euerlasting .

Here then is both the Countenance ; it is a cleare day : and the Continuance , it is of length ; the very same Length that Euerlastingnesse it selfe . Hezekiahs day was a long day , when q q 2. King . 20. 11 The shadow of the sunne went tenne degrees backward in the diall of Ab●… . Iosuah had a long day ; when the Sunne stood still in Gibeon , and the Moone in the valley of 〈◊〉 . r r Iosh. 10. 14. And there was no day like that before it , or after it . But both these dayes had their nights ; and the long forbearing sunne at last did set . Here the dayes are so long , that it shall neuer be night . You see the clearenesse and the length : both are expressed . Dan. 12. They that be ●…ise , shall shine as the firmament , and they that turne many to righteous●…es , as the Dan. 12. 3. starres ; there is the Claritie : and that for euer and euer , there is the Eternitie .

There is nothing made perfectly happy , but by Eternitie ; as nothing but eternitie can make perfect misery . Were thy life a continued scene of pleasures , on whose stage griefe durst n●…uer set his vnwelcome foote : were the spoyle of Noahs Arke the cates of thy table : hadst thou king Salomons wardrobe and treasurie : Did the west Indie send thee all her gold , and the East her spices : and all these lying by thee whiles a late succession of yeares without car●… , snowes white vpon thy head : thou we●… euer indulgent to thy selfe , and health to thee . Yet suddenly there comes an impartiall Purseuant , death ; and hee hath a charge to take thee away 〈◊〉 de 〈◊〉〈◊〉 , bathing thy selfe in thy delights . Alas ; what i●… 〈◊〉 thy glory but a short play , f●…ll of mirth till the last act , and that goes off in a tragedie . Couldest thou not haue made death more welcome , if hee had found thee lying on a padde of straw , feeding on cr●…s and water gruell ? Is not thy paine the more troublesome , because thou wast well ? Doth not the end of these temporary ioyes a●…ict thee more , then if they had neuer beene ? Onely then eternitie can giue perfection to pleasure : which because thi●… world cannot afford , let vs reckon of it as it is , a mee●…e Through 〈◊〉 : and desi●… our Home , wh●… we shall be happy for 〈◊〉 .

In her Left hand , riches and honour .

The gift of the right hand is large and eternall , of the left ▪ short and 〈◊〉 . Yet you see , I am short in the long part , giue mee leaue to bee long in the short part . Herein wee haue many things considerable .

1. That Riches and H●…r are God●… gifts . 2. That all are not so , but some : and therefore it is necessary for vs to learne , whether God gaue vnto vs that riches and honour which we haue . 3. That albeit they are his gifts , yet but the gifts of his left hand . 4 That wealth and worship are for the most part companions ; for both those gif●… lie in one and the same hand .

1. Riches and honour are God●… gifts , therefore i●… themselues not euill . Sunt Dei 〈◊〉 , ●…rgo i●… se bona . Saith Augustine ▪ s s Ep. 70. ad Bonif. Ne p●…tentur ●…a , 〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉 b●…na , 〈◊〉 & ●…lis . That they may not be thought euill , they are giuen to good men : that they may not be thought the best good , they are giuen also to euill men . A rich man may be a good man , and a poore man may be wicked . Christ sanctified 〈◊〉 as well as 〈◊〉 ; and that in his 〈◊〉 Life Death .

1. In his Birth : hee sanctified Pouerti●… , when hi●… chamber of presence was a Stable , his cr●…dle a manger , his royall robes course ragges . Hee sanctified Ric●… , when he rec●…ed of the wise men preciou●… 〈◊〉 t t Mat. 〈◊〉 . 11. G●…ld , Frankincense , and Myrth , Que 〈◊〉 ipsissi●…●…la , dedignatus ess●…t . Which if they had beene simply euill , he would not haue accepted .

2. In hi●… Life : hee sanctified 〈◊〉 when hee was maintained 〈◊〉 , hauing no garment to put on ; and the good women kept him by their contributions . Hee was glad to borrow an Asse colt , when he was to ride : and to angle for mon●…y in the sea , when he payd tribute . And ( 〈◊〉 if he wanted a bed ) to complaine ; u u Mat. 8. 20. Th●… Foxes haue holes , and the birds of the aire haue nests : but the Sonne of 〈◊〉 hath not wh●…re to rest his head . Hee sanctified Riches , when hee called a a Luk. 19. 2. Zaccheus a wealthy vsurer , and raised b b Iohn . 11. Lazarus a wealthy citizen , had his c c Ioh. 12. 6. S●…d which gaue almes to the distressed , and bo●… his p●…se . And like a Prince , feasted thousands at one banket .

3. In his Death . He sanctified P●…ertie , when he had not a Graue of his owne , but was buried in another mans d d Luk. 23. 53. Sepulchre : nay , not a sheete to wrappe him in , but was beholding to another for his linnen . And euen dying conuerted a poore malefactor on the Crosse by him . He sanctified Riches , when he accepted the kindnes of Ioseph , ( whom Matthew calls a e e Mat. 27. 57. rich man , Marke an f f Mark . 15. 42. honourable ) for his sepulture : and g g Ioh. 19. 39. Nichodemus his costly vnction , euen an hundreth pound waight , mixed with myrrhe , and aloes .

Though riches be to some pernicious ; a fuming wine which turnes their braines : yet to others they are a vessell , wherein they may with more speed saile to heauen : though no compasse , starre , or cause , to bring them thether . Others are called by Dauid , ●…iri diuitiarum , Men of riches : because they possesse not their riches , but their riches haue subiugated them . We haue a kind of presage , though we conceiue it not , in saying of such a one ; He is a man of wealth . The speach signifies him a slaue to his riches : the wealth is not the mans , but the man the wealths .

But otherwise a rich man may be a good man : for wickednesse is not bound to wealthinesse , as heate is to fire : and arrogancie or lewdnesse may be incident to pouertie and basenes . Pauper superbus : a poore man proud , was one of Cyprians twelue abuses . A rotten log will yeeld as much saw-dust , as a piece of good timber : & a peasant ill nurtured , is also ill natured . A great gentleman will shew more humble courtesie , then a thrashing hind , or a toiling ploughman . Hagar was but a Gipsee , a bondwoman yet was her excellent mistres Sara h h Gen. 16. 4. dispised in her eyes . As Ier●…m reproued the Monkes . Quid facit sub t●…ica p●…nitentis regimus animus ? So not seldome a ●…sset coate shrowds as high a heart , as a silken garment . You shall haue a pal●…rie cottage send vp more blacke smoke , then a goodly mannor . It is not wealth therefore , but vice that excludes men out of heauen .

The Fryers and Iesuites haue very strongly & strangly backbited Riches : but all their railing on it is but behind the backe : secretly and in their hearts they loue it . When they are out of the reach of eyes , then Gold is their Sunne by day , and siluer their Moone by night . Some of them for enforced want , like the foxe dispraise the grapes they cannot reach . Or as Eusebius notes of Licinius the Emperor ; that he vsed to raile at learning , & to say , nothing worse became a prince , because himself was illiterate . So they commend nothing more then Pouerty , because they are , & must be poore , against their wills .

Others of them find fault with Riches , whereof they haue great store ; but would that none should couet it beside themselues . So the cosening Epicure made all his fellow guests beleeue , that the banket was poysoned ; that all they refusing , hee might glut himselfe alone . These often cheate themselues , and worke their owne bane : whiles they so beat off others from the world , and wrappe themselues vp in it to their confusion . The foxe in the fable , with diuerse other beasts , found a rich bootie of costly robes and iewels . Hee perswades the Lyon that he needs not trouble himselfe with them , because he is king , and may command all at his pleasure . He tells the Stagge , that if he should put them on , they would so molest him that hee could not escape the huntsmen . For the Boare , hee sayes they would euill fauouredly become him : and the wolfe he shuffles off with the false newes of a fold of Lambes hard by , which would doe him more good . So all gone he begins to put on the robes himselfe , and to reioyce in his lucky fraud . But instantly came the owners , and surprised him : who had so pus●…led himselfe in these habiliments , that hee could not by flight escape : so they tooke him , and hanged him vp .

The subtle foxes , Iesuites and Fryers diswade kings from coueting wealth , because of their power to command all : and Great men , because it will make them enuied and hunted after for their trappings . Countrey men it will not become they say : and all the rest , that it will hinder their iourney to heauen . So in conclusion they driue all away , and get the whole world for their master Pope , and themselues . But at last these foxes are caught in their owne noose : for the deuill finds them so wrapp'd & hamperd in these ornaments , and their hearts so besotted on money and riches , that he carries them with as much ease to hell , as the charriot drew Pharaoh into the red sea .

For vs beloued , we teach you not to cast away the bagge , but couetousnesse . Non facultatem , sed cupiditatem reprehendimus . We bid you vse the world , but enioy the Lord . And if you haue wealth i i Luk. 16. 9. make you friends with your riches : that they ( so made friends by your charitie ) may receiue ( and make way for ) you into euerlasting habitations . It is not your Riches of this world , but your riches of grace , that shall doe your soules good . Not my wealth , nor my blood , but my Christianitie makes me noble : quoth that noble Martyr Romanus . And though the Philosopher merrily , when he was asked whether were better , wisedome or Riches , answered , Riches : for I haue often , said he seene poore wise men at rich fooles dores ; but neuer rich fooles at poore wise mens dores . Yet wealth may be ioyned with wisedome , goodnesse with greatnesse . Mary and Martha may bee sisters : righteousnesse and riches may dwell together .

Chrysostome on that aphorisme of Christ , k k Mat. 6. 24. Yee cannot serue God and Mammon obserues : that hee doth not say , Yee cannot haue God and Mammon ; but ye cannot serue God and Mammon : for hee that is the seruant of God , must bee the master of his wealth . The Lord Iesus is able to sanctifie and saue the rich mans soule as well as the poores : and to send poore Lazarus into the bosome of rich Abraham . Where consider not onely l l Aug. in Psal. 51. Qui sublatus , but Quò sublatus . Poore , but good Lazarus , is carried into Rich , but good Abrahams bosome : to signifie that neither Pouertie deserues heauen , nor Riches hell . Diuitiae non iniquae , sed iniquis . Riches are not vnrighteous , but to the vnrighteous . Nec culpabile est habere ista ; sed harere istis . It is not a sinne to haue them , but to trust them .

As much might be sayd for Honour . It is the Lord that aduanceth . m m 1. Sam. 2. 30. Those that honour me , I will honour sayth God . It is God , sayth Iob , that putteth on the kings girdle that fastneth his honour about him . Promotion commeth neither from the East , nor from the West : nor from North , nor South : but onely from the Lord . Hence it followes that Great men may be good men : yea hence it should follow , that great men ought to be good men .

They may be good . Christ had his faithfull followers euen in Cesars familie . n n De Consid. Lib. 4. Bernard indeed complained , that the Court is wont to receiue good men , but to make them bad men . Bonos facilius recipere , quam facere : and Plures illic defecisse bonos , quam profecisse malos . The Court doth sooner take good men , then make good men . There moe good are peruerted to euill , them euil converted to good . Yet in the Court of Pharaoh was a good Ioseph : in the Court of Darius a good Daniel in the Court of Ahashuerosh a good Mordecai . Neither is it euer true that , Quò quis corruptior moribus , & corrumpentior muneribus ; the more a man is corrupt with vices , and corrupting with bribes , so much the more set by . The Pharises obiection is sometimes false . o o Ioh. 7. 48. Haue any of the Rulers beleeued on him ? They may be good ; yea

They must be good . For they are vnprinted Statutes whereout euerie man reads his dutie . They are Legis factores , & therefore should not be Legis fractores . Aristotle calls them Loquentes Leges ; speaking Lawes . In feriours often set their eyes , to supply the place of their eares ; and rather looke to see their duetyes , then to heare it . All should liue by Precept , but most will liue by Precedent . A Superiour therefore should teach men , to take the measure of his greatnesse , by his goodnes . These two should be of an euen length , of an equall pace . If honour out-runnes honesty , it will hardly be ouertaken . Let such a one appeare to the people as he would haue them be : and be himselfe such a one as he appeares . A great Person is like a great hill ; which giues a faire prospect , but is subiect to the lightning and thunder of censures .

2 , But it may here be obiected , that if Riches and Honour be GODS gifts , then is he the giuer of Iudas his wealth , and Hamans honour . Perhaps you would here learne , whether your riches and honours come from God or no : your demand is requisite , and I will striue to giue you satisfaction .

First for Riches . If they come from God , they are Honestly gotten . Iustly disposed . Patiently lost .

1. They are well gotten : for God is not the Patron of vniust gaines . He can blesse a man well enough without the help of the Deuill . There are many that will haue wealth though they go a fishing for it , eyther with Habakkuks p p Hab. 1. 15. net , or Ophni's booke . They do not onely trouble the waters for it , but they bloudy the waters ; fetch it out of the bowels and life-bloud of the poore . This is not from God , nor will he blesse it . But q q Mica . 1. 7. as it was gathered of the hire of a harlot , so it shall returne to the hire of a harlot .

It is easie for that man to be rich , that will make his conscience poore . He that will defraud , forsware , bribe , oppresse , serue the time , vse , abuse all men , all things , swallow any wickednesse ; cannot escape riches . Whereas he , whose conscience will not admit of aduancing or aduantaging himselfe by indirect means , sits downe with contented Pouertie . But Bonus non cito e●…sit diues : a good man seldome becomes rich on the suddaine . Wealth comes not easily , not quickly to the honest dore . Neither let vs enuie the grauell , that stickes in the throate of iniustice . For hee that will swallow the baite , which hangs on the Line of another mans estate , shall be choaked with it . Of riches let vs neuer desire more , then an honest man may well beare away . Mallem me miserum sanctum quàm prosperum peccatorem . I had rather be a miserable Saint , then a prosperous sinner . When the raising of thy roofe , is the rasing of anothers foundation . r r Hab. 2. 11. The stones shall cry out of the wall , and the beame out of the timber shall answere it . Thus ●…on accipimus data , sed arripimus prohibita : we take not things with a beggars hand , but with a Tyrants : they are not Gods gifts , but our felonies .

For this cause Riches are called Bona fortunae ; the goods of fortune : not that they come by chance , but that it is a chance if euer they be good . s s Hab. 2. 6. Vaeac cumulanti non sua . And t t Ver. 9. Woe to him that coueteth an euill couetousnesse to his house . Wee thinke the oppressors auarice euill onely to the houses of the oppressed : but God sayth , it is most euill to his owne . Whether fraud or force bring in vniust gaine , it is as a coale of fire put in the thatch of his house .

And to shew that God is not the giuer of this , hee powres a curse vpon it ; that often they who thus desire most wealth shall not haue it : the world being to them like a froward woman , the more woed , the further off . u u Esa. 33. 1. Woe to thee that spoylest , and wast not spoyled : when thou shalt cease to spoyle , thou shalt be spoiled . And Habac. 2. 8. Because thou hast spoyled many nations , all the 〈◊〉 of the people shall spoyle thee and thou shalt be for booties vnto them . Many a great fish in the sea of this world , deuoures another : and instantly comes a greater , and deuoures him . As that x x Sueton. in vita vespas . Emperor suffered his Officers to bee like spunges , sucking vp the goods of the comminaltie : and being once full , hee squeased them into his owne coffers . y y Gen. 41. 21. Pharaohs leane kine , that deuoured the fat , were yet themselues neuer the fatter .

Philip was wont to say , that an asse laden with Gold , would enter the gates of any citie : but the golden lode of bribes and extortions shall barre a man out of the Citie of God . All that is so gotten , is like quick siluer ; it will bee running . If the Father leaue all to his son , yet the sonne will leaue nothing for his sonne , perhaps nothing for himselfe : neuer resting till . Quodcumque profunda Traxit auaritia , Luxu peiore refundat . Claudian .

Vntill he hath throwne abroad all with a forke , which his father got together with a rake a a Nahu. 2. 12. The lion did teare in pieces enough for his whelpes , and filled his holes with prey , and his denns with rauine . But I will bee against thee , sayth the Lord : and the sword shall deuour thy young Lyons . The father playes the Lyon for his whelps , oppresseth and consumeth the poore : but his young Lyons , which he so prouides for , shall be destroyed . Non habet euentus sordida praeda bonos . Ov. Amor.

We haue seene huge hills of wealth , like mountaines of ice , thus suddenly thawed as waxe , with the heate of Luxurie . But Parum iusto , b b Psal. 27. 16. a little that the righteous man hath , is better then the riches of many wicked . For the armes of the wicked shall be broken : the strength of their state shall be confounded . Their wealth is not Gods , therefore he takes no charge of it . But the Riches of the good , is the riches of God , and he will prosper it .

2. These riches are well disposed or vsed . Pietie not lust , rules them . He whom Gods blessings hath made rich , giues God his part , man his part , and keepes the thirds to himselfe . He returnes part .

1. To God : it is reason that he who giues all should haue part of all . And because thou shouldest not grudge it , hee chalengeth but a litle part , but the tenth part , wretched men , that will not giue him one , that gaue them tenne . As Pilates wife sent her husband word ; c c Mat. 27. 19. Haue thou nothing to doe with that iust man : meddle not with Gods portion ; lest a voyce come to thee , as to Abimelech , d d Gen. 20. 3. Thou art but a dead man . This was good Iacobs resolution ; e e Gen. 28. 22. of all that thou shalt giue me , I will sure : ly giue the tenth vnto thee . Goe too now ye that say , the Gospell hath no law for Tythes ; and that they were meerely ceremoniall . Iacob payed them vnder nature : they are therefore vnnaturall men that deny them . You can find no law commanding your payment , but you shall find a law condemning your non payment .

What can then be pleated for our accursed Impropriations ? Did the heauenly Wisedome euer giue you those riches ? Shew vs your Patent , and wee will beleeue you . If euer God did conuey his owne portion to you shew vs his hand and seale for it . Where did euer Iesus passe away his royall prerogatiue , or acknowledge any fine before a Iudge ; that you say , Haec nostra sunt ; these are ours ? What money did , you euer pay him for them ? where is your acquitance ? Shew your discharge . O but you plead prescription ! If you were not past shame , you would neuer dare to prescribe against the eternall God . Nullum tempus occurrit Regi : the king of heauen had these from the beginning , and will you now plead prescription ? You may thus vndoe the poore Minister in these terrene Courts , but your plea shall bee damned in the Courts of God . We can produce his act and deed , whereby hee separated Tenths to himselfe : haue you nothing to shew , and will you take away his inheritance ? Goe to , you haue a Law , and by your owne law this proceeding is intolerable . You say , you hold them by your law , by your law you shall be condemned .

Perhaps you thinke to make amends for all , for you will encrease the stipend of the vicar . When the Father hath gotten thousands by the sacrilegious Impro priation , the Sonne perhaps may giue him a Cowes grasse , or a matter of fortie shillings per annum . Or bestow a litle whiting on the Church , & a wainscote seate for his owne worship . Yea more ; hee may chance to found a litle Almeshouse , and giue twelue pence a piece a weeke to sixe poore people . O this oppressor must needes goe to heauen , what shall hinder him ? But it will bee , as the by-word is , in a Wheelebarow : the fiends , and not the Angells will take hold on him .

For is it not a great piece of charitie , to get fiue hundred pound a yeare from God and to bestow twenty markes a yeare on the poore ? When Dauid prouiding for the Temples building , saw how bountifully the Princes and people offered ; he giues solemne thankes to God , acknowledging that they had all receiued this first from him . ᶠ For all things come of thee , and of thine 1. Chro. 29. 14 owne haue we giuen thee . The originall is , of thine hand . What here the left hand of God gaue to them , their right hand returnes to God . They did not as our Churchsackers and ransackers doe ; robbe God with the right hand , and giue him a litle backe with the left : take from him a pound , and restore him a peny . Well you would know whether God hath giuen you your wealth ; and he sayes , whatsoeuer you haue gotten by Tenths was none of his giuing : and , besides euerlasting malediction , it shall make your posteritie beggars .

2. The second rule of vsing our riches well , is ( when God hath his owne , in the next place ) tribuere cuique suum : to render euery man his due . If they bee Gods gifts , they must be disposed with iustice . This is double ; Commutatiue , & distributiue Iustice . The one Arithmeticall , the other Geometricall . Arithmeticall is to giue euerie one alike : Geometricall is to giue euerie one according to his deserts . 1 , Cùm res adaequaturrei . 2. Cùm res adaequatur personae . There are two rules for him that would be iust : a negatiue , and an affirmatiue rule . 1. The negatiue . g g Tobit . 4. 15. Doe that to no man which thou wouldest not haue done to thy selfe . Quod tibi non vis , alterine facias . 2. The affirmatiue . h h Mat. 7. 12. Whatsoeuer ye would that men should doe to you , doe ye euen so to them . Not what euerie man out of his disordered passions would haue another doe to him : but what in his composed and deliberate iudgment he approues done to himselfe , let him doe that to others . Wouldst thou be relieued ? Relieue . Wouldest thou borrow ? lend .

If I should follow this point of iust distribution , as a marke to discerne of your riches whether they are Gods goods or not ; how distasting would my speech be ! How few of your houses are filled with those treasures onely , which the heauenly wisedome here disperseth ! How litle of them is found to come in Gods name ! It may be some of your wealth was giuen you of God ; but your euill vsage alters the nature of it ; and it can no more properly be ascribed to him . It is hard to draw this circumstance into a square : it is so confused in your actions , that I cannot tell how to find a method for it in my discourse . You may make your riches none of Gods blessings , by vsing them ill in respect of others , especially three wayes .

Or Detinendo debita , by detaining things due to others Extrudendo vilia , by putting forth base things for good . Corrumpendo vtilia , by corrupting with good things others .

1. By detaining those things that are due to others : & these are either Debts Promises .

1. Debts . Rom. 13. h h Rom. 13. 8. Owe no man any thing , but to loue one another . Indeed there must be some owing , as there must be some lending : without this mutuall commerce we are worse then Sauages . But we must pay againe . i i Psal. 37. 21. The wicked borroweth , and payeth not againe . Debt is not deadly sinne when a man hath no meanes , but when he hath no meaning to pay . There must be votall restitution , if there cannot be actuall . Restore Quoad affectum . thought you cannot Quoad effectum . k k 2. Cor. 8. 12. For if their be first a willing mind , it is accepted according to that a man hath , & not according to that he hath not . God reckons that as done which a man l l Bern. verè voluit , tamet si non valuit adimplere ; faithfully would , though not fully could accomplish .

There are that will restore some , but not all : to this they haue Posse , but no velle : let the creditors be content with one of foure . But this litle detinie is great iniquitie . For a mite is debt , as well as a million . Tam , though not Tantum : so good a debt , though not so great a debt . And m m Mat. 25. 23. he that is faithfull in a litle , shall bee made ruler ouer much .

What shall we then say of their goods , that breake , and defraud others ? Come they from Gods hand , or from the deuills ? Surely Satans right hand gaue them , not Gods Left . Haec mea sunt , sayth the Deuill : meae diuitie , mei diuites . These are mind , my riches , and my rich men . O that men would see this damnable sinne ! mee thinkes their terrified consciences should feare , that the bread they eate should choake them ; for it is stolne ; and stolne bread fills the belly of grauell . They should feare the drinke they swallow should poyson them ; being the very bloud of good housholders , mixed with the teares of widowes and orphanes . The poore creditor is often vndone , and glad of bread and water : whiles they like hogges lurking in their styes , fatte and lard their ribbes with the fruite of others labours . They robbe the husband of his inheritance , the wife of her dowry , the children of their portions : the curse of whole families is against them .

And if this sinne lye vpon a great mans foule , hee shall finde it the heauyer , to sinke him lower into perdition . They are the Lords of great lands , yet liue vpon other mens moneys : they must riot and reuell , let the poore commoners pay for it . They haue their Protections : their bodyes shall not bee molested , and their Lands are exempted : what then , shal they escape ? no , their soules shall pay for it . When the poore creditor comes to demand his owne , they raile at him , they send him loden away , but with ill words , not good money . In the Countrey they set labourers on worke , but they giue them no hire . Tut they are Tenants , vassalls : must they therefore haue no pay ? Yet those very Land-lords will bate them nothing of their rents . But the riches so hadde , are not of Gods giuing , but of the Deuills lending ; and hee will make them repay it a thousand fold in hell .

2. Promises are due debts , and must not be detained . If the good man promise , though to his owne hurt , m m Psal. 15. 4. he changeth not . Indeed now Promissis diues quilibet esse potest : men are rich in promises , but they are poore in performance . More respect is had to commoditie , then to honestie . Men haue their euasions to disanull their promises : either they aequiuocate , or reserue ; or being vrged plead for getfullnesse . But the truth is , they haue sufficient memorie , but not sufficient honestie . It is said that a good name is the best riches ; Qua semet amissa , postea nullus eris . But what care they for a name , so long as they saue their money ? n n Iu●…en . Satyr. 1. Quid enim saluis infamia nummis ?

A Pilate could say , Quod scripsi , scripsi ; o o Ioh. 19. 22. What I haue written , I haue written : and shall not a Christian say , Quod dixifaciam , what I haue promised , I will performe ? Hence it comes that there is so litle fayth in the world : that scriueners haue so much worke , that the prouerbe runns in euery bodies mouth ; Fast bind , fast find : that there is no hope of good deeds , but Sealed and deliuered : that there is more trust to mens seales , then to their soules . For the Law of God holds vs not so fast , as the lawes of men . There is more awe of iudgement in the common Pleas , then of a sentence of condemnation in the Court of heauen . The Sherife is altogether feared , not God : their is no dread of any Execution but his . Is the wealth thus detained , in your owne consciences , Gods blessing ? deceiue not your owne soules . God requires vs to be iust in all our words , as righteous in all our wayes . A Christians word should bee as currant as his coine . Thus you see this first circumstance of Iniustice taxed . Therefore p p Prou. 3. 27. Withhold not good from them to whom it is due ; when it is in the power of thy hand to doe it .

2. By putting forth base things for good . The Prophet Amos speakes of some , that q q Chap. 8. 6. sell the refuse of their wheat the basest wares : neither doe they sell them for base , but for good . If halfe a score lies , back'd with as many oathes , will put off their vile commodities , they shall not lye vpon their hands . Not vpon their hands , I say ; though vpon their consciences . Plenius aequo Laudat venales , qui vult extrudere merces . Hor. lib. 2. ep.

Their rule for themselues is Vincat vtilitas ; for others Caueat emptor . Either they will shew you one thing , & sell you another : and this cosenage hath longer armes then all other trickes , and ouer reaches them . Or they will conceale the insufficiencie of the wares ; and for this cause they darken their shops , lest the light should reueale their workes of darkenesse . r r Ioh. 3. 19. They loue darkenesse more then light : let them take heed , least it be vnto them according to their desires : least as they haue brought hell into their shops , so their shops send them into hell .

Or if the commoditie bee discerned bad , you must haue that or none . If your necessity forceth you to buy , it shall force you to buy such base stuffe . This is a grieuous sinne in all professions , especially amongst Apothecaries : because with their iniustice may be also mixed a spice of murder . But you will say , wee compell none to buy our commodities : we but shew them , and make the price . But it is craft tendere plagas , etsi agitaturus non sis : to lay snares , though you driue not men into them . Or be it what it will , yet rather then refuse your money , they will protest to giue you the buying . Yea rather then faile , they will sell it you cheaper , then before they swore it cost them .

Quis metus aut pudor est properantis auari ? What , sell cheaper then they buy ? How should they then liue ? Iuv. Sat. 14. The answere is easie , they liue by their lying .

Now doth this wealth come on Gods name ? is this the blessing of Heauen ? Which of your consciences dare thinke so ? Saint Augustine speakes of a certaine De Trin. lib. 13. cap. 3. Iester , that vndertooke to tell the people what they all did most desire . Multitudes came to heare this : to whose expectation he thus answered . 〈◊〉 vultis emere , & chare vendere : You would buy cheape , and sell deare . And this is euery mans desire , that desires to bee rich , more then to be iust .

3. By making others bad with his goods : and here we may fitly proceed to the condemnation of Bribery . a a Deut. 16. 19. A gift blindeth the eyes of the wise . They that see furthest into the Law , and most clearly discerne the causes of iustice , if they suffer the dusts of bribes to be thrown into their sight , their eyes will water and twinkle , and fall at last to blind connivence . It is a wretched thing , when Iustice is made a Hackney , that may bee back'd for money , and put on with golden spurs , euen to the desired iourneys end of iniurie and iniquitie .

If the partie be innocent , let his cause be sentenced for his innocencies sake : if guiltie , let not gold buy out his punishment . If the cause bee doubtfull , the Iudge shall see it worse , when he hath blinded his eyes with Bribes . But the will of the giuer doth transferre right of the gift to the receiuer . No , for it is not a voluntary will . But as a man is willing to giue his purse to the theife , rather then venture his life or limbe : so the poore man giues his Bribes , rather then hazard his cause . Thou sayest , the theefe hath no right to the purse so giuen : God sayth , nor thou to the Bribe .

And this is sinfull in a Iusticer , though he passe true Iudgment on the cause : but much more accursed , when for this he will condemne the cause he should allow , or allow the cause he should condemne . To iustifie the wicked , and condemne the innocent , is alike abhomination to the Lord . Farre be from our soules this wickednes ; that the eare which should be open to complaints , is thus stopped vp with the eare-waxe of partialitie . Alas poore truth , that shee must now bee put to the charges of a golden eare-picke , or sh●… cannot be heard .

But to shew that these riches are not of Gods giuing , his anger is ho●…e against them . b b Iob. 15. 34. Fire shall consume the Tabernacles of Briberie . The houses or tabernacles , the ●…hambers , hals , offices , studies , Benches ; a Fire shall consume them . They may stand for a while , but the indignation of the Lord is kindled ; and if it once begin to burne , all the waters in the South are not able to quench it . These Riches then come not of Gods blessing : but I pray that Gods blessing may bee yours , though you want those Riches . Time , that seuere moderator , chargeth me silence : and I rather chuse abruptly to breake off my discourse , then immodestly to abuse your tryed patience . The Lord send vs the gifts of his Left hand at his owne good pleasure , but neuer denie vs the blessings of his Right , for Iesus Christ his sake .

Amen .

The second Sermon . PROV. 3. 16. Length of dayes is in her right hand : and in her left hand , riches and honour .

WE are looking into the left hand of Wisedome : and there haue found . 1. that Riches and Honour are GODS gifts . 2. That euery mans riches and honour are not so ; that the mouth of wickednes might be stopped . Therefore to satisfie our owne consciences , that they are Gods blessings to vs , I obserued that they must be . 1. honestly gotten . 2. iustly disposed : and that by rendring sincerely that which is due . 1. to God . 2. to Man . 3. to our selues . Duties to others ended my former discourse , I must now beginne at

Our selues .

The third act of disposing our Riches well , when God hath his portion , and Man his portion ; is to take the thirds to our selues . It is Gods will that with the wealth he hath giuen thee , thou shouldest refresh and consolate thy selfe . a a Psal. 23. 5. Thou preparest a table before mee , thou annointest my head with oyle , my cup runneth ouer . Wherefore hath God spred a table before thee , but that thou shouldest eate ? Wherfore giuen thee a cup running ouer , but that thou shouldest drinke ? If thou haue b b Psal. 104. 15. wine , make thy heart glad : if oile , let thy face shine : if bread , strengthen thy spirits . Weare thy owne wooll , and drinke the milke of thy owne flockes . It is a blessing which the Lord giues to those that feare him ; c c Psal. 128. 2. Thou shalt eate the labour of thine owne hands : happie shalt thou be , and it shall be well with thee . But a curse to the wicked ; that they shall plant vineyards , and not taste the fruit thereof . The riches that God truely giues , man truely enioyes . d d Eccl. 5. 19. Euery man to whom God hath giuen riches and wealth , and hath giuen him power to eate thereof , and to take his portion , and to reioyce in his labour : this is the gift of God . Now a man may take from himselfe this comfort in abusing his wealth ; and this many wayes ? especially foure : to Superstition , Malice , Ryot , Miserie .

1. By spending them vpon workes of Superstition , to the dishonour of God . And this is a high degree of ingratitude ; When God hath giuen them a sword to defend themselues , and they turne the poynt of it vpon his owne brest . So God gaue Israell sheepe and oxen , and they offer them vp to Baall . Many in England are beholding to God for great reuenewes , lands , and Lordships ; and they therewith maintaine Iesuites and Seminaries , his professed enemies . These vse their riches as the Israelites did their eare-rings and iewels : God gaue them for their owne ornament , and they turne them to an Idoll .

2. By malice , in abusing them to vnnecessary quarrels & contentions of Law ; to the hindrance of Gods peace and their neighbours welfare . When men will put out one of their owne eyes , to put out both their neighbours : Nay both their owne , for one of his . Thus what they get by the happines of forraine peace , they spend in ciuill warres . How vnnaturall is it for one hand thus to beate and wound another ! Eyther of them gets a shell : You know who goes away with the meate .

3. By ryot . Quicquid dant , dant vel veneri vel ventri . They spend more vpon the Tauerne , then vpon the Tabernacle : at the house of playes , then at the house of prayse : more vpon their owne hounds , then vpon Gods poore children . Iulius Caesar seeing women carrie little Dogs vnder their armes , asked if they had no children . God asketh you , that giue your bread to dogs , if he hath no children for your charitie . But they answere all , as the wicked in the 12. Psalme . e e Psal. 12. 4. Our tongues are our owne . They stop the mouth of all exhortation to frugall courses , with It is my owne : a man may spend his owne as hee list : I wast none of your goods : and what hath friend in priuate , or preacher in publicke to doe with it ? But they shall find one day , that they were but Stewards , that these Riches were but intrusted to them , and they shall giue a strict account . Nothing is properly a mans owne , but Peccata sua , his sinnes . Thy sinnes are thine owne , thy riches Gods .

4. By miserable niggardice , in forbearing to take his owne portion ; and so becometh his owne consumption . No maruell if such a miser starue others , when hee famisheth himselfe . Such a one is the worst vermine the land beares : another vermine seekes but to feed it selfe ; but he hoording vp his graine feedes many thousands of them . Let him beware , least they also at last deuoure himselfe . As that Germane Bishop , that hauing great store of corne in a grieuous famine , Act. & Mon. pag. 185. refused to sell it to the poore , and suffered the Rattes to eate it . But by the ●…ust iudgement of God , the Mise and Rats which he fed with his graine , did also feed vpon him ; albeit he built a Tower in the middest of the riuer Rheine to auoid them ; which the Germanes call still Rattes Tower . How shall they which slander heauen with pretended dearths , be admitted as friends to that place which they haue belyed !

You see how these riches must be gotten , how disposed ; honestly gotten , iustly dispensed ; now it follows also in the next place , that they must be

3. Patiently lost : When God giues riches to the good , he giues them also a heart to trust in himselfe : in himselfe I say , not in them . f f 1. Tim. 6. 17. Trust not in vncertaine Riches , but in the liuing God ; who giueth vs aboundantly all things to enioy . He giues abundantly , but he forbiddeth trust in that abundance . He commends riches to vs , as a great man doth a seruant to his friend ; worke him , but trust him not : put labour to him , not confidence in him . Wealth may doe vs good seruice ; but if it get the masterie of our trust , it will turne tyrant , Termagant ; we condemne our selues to our owne gallies .

To the godly riches are neuer so deare , but they can be content to forgoe them . They receiue them at Gods hands with much thankfulnesse , and they loose them with much patience . When God takes ought from vs , he does vs no wrong . Retrahit sua , non abstrahit nostra : Greg. in Mor. he doth but take backe his owne , not take away ours . So Iob. g g Iob. 1. 21. The Lord hath giuen , and the Lord hath taken away . The Lord giueth , therefore hee may take away . Yea faith sayes ; Lord , take all , so thou giue me thy selfe . h h Mat. 19. 27. We haue left all , and followed thee ; sayth Peter . Nos sequamur Christum , caetera sequentur nos . Let vs follow Christ , other thinges shall follow vs . But if they doe not , it is gaine enough to haue Christ . He is too couetous whom the Lord Iesus cannot satisfie . We may loose diuitias Dei , but neuer Deum diuitiarum . We may be forsaken of these riches of God , but neuer of the God of riches . Amittamus omnia , dum habeamus habentem omnia . Let vs loose all , so we haue him that hath all .

That was neuer perfectly good , that might bee lost . Of this nature are riches : they haue made many prouder , none better . As neuer man was better , so neuer wise man thought himselfe better for them . That wise Prophet would neuer haue prayed against riches , if their want had beene the want of blessednesse . The Deuill indeed sayes , All those will I giue thee : but the two dearest Apostles say , Siluer and gold haue I none . Who would not rather be in the state of those Saints , then of that Deuill ? Riches are such thinges , as those that haue them not , want them not : those that haue them , want them : they are lost in a night , and a man is neuer the worse for loosing them . How many Kings ( not fewer then nine in our Iland ) that haue begun their glory in a Throne , haue ended it in a cell : changing their command of a Scepter , for the contemplation of a Booke ! Alas silly things , that they should dare aske one dramme of our confidence . Non tanta in multis foelicitas , quanta in paucis securitas . There is not so much happines in the highest estate , as there is content and peace in the lowest . Only then God be our trust , whose mercie we can no more loose , then himselfe can loose his mercie .

Thus you see this second generall poynt amplified : if Riches be Gods good blessings , ( not onely in themselues , so they are alwayes good , but to vs ) then they are gotten honestly , disposed iustly , lost patiently . As much happily might be said for Honour ; wherein I will briefely consider , how and when it is of God .

God indeed giues Honour and Riches ; but not all Honour ; as you heard before not all Riches . There are foure things in an honoured person . First his Person , wherein he pertakes of the common condition of Mankind ; liues and dies a man . Euen the sonnes of Princes haue their breath in their nosthrilles . Secondly his Honour and dignitie ; this simply considered is of God , whosoeuer he be that hath it , a Ioseph or a Haman . Thirdly , the manner of comming to his Honour : and this is no longer of God , then the meanes are good . If it bee Gods honour , God must giue it , not man vsurpe it . Fourthly the menaging of this Honour ; and this is also of the Lord , if it be right and religious . It happeneth often that Potens , the great man is not of God . i i Hos. 8. 4. They haue set vp Kings , but not by me : they haue made Princes , and I knew it not . The manner of getting dignity is not alwayes of God . Richard 3. came to the Crowne of England by bloud and murther . Alexander 6. obtained the Popedome , by giuing himselfe to the Deuill : Yet the dignitie is of God . k k Prou. 8. 15. By me Kings raigne : by me Princes and Nobles .

It is a hard question , wherein Honour consists . It is in bloud , descending from the veines of noble auncestors ? Not so , except nature could produce to Noble parents noble children . It was a monstrous tale that Nicippus his Ewe should yeane a Lyon . Though it be true among irrationall creatures , that they euer bring forth their like ; Eagles hatch Eagles ; and Doues Doues : yet in mans progenie there is often found not so like a proportion , as vnlike a disposition . The earthy part onely followes the seed , not that whose forme and attending qualities are from aboue . Honour must therefore as well plead a Charter of successiue vertue , as of continued scutchions , or it cannot consist in bloud . The best things can neuer be traduced in propagation : thou mayest leaue thy sonne heire to thy lands in thy will , to thy Honour in his bloud ; thou canst neuer bequeath him thy vertues . The best qualities do so cleaue to their subiects , that they disdaine communication to others .

That is then onely true Honour , where dignitie and desert , bloud and vertue meete together : the greatnesse whereof is from bloud , the goodnesse from vertue . Among Fooles dignitie is enough without desert : among wise men desert without dignitie . If they must bee separated , desert is infinitely better . Greatnesse without vertue laudatur ore alieno , damnatur conscientia sua ; is commended by others tongues , condemned in the owne heart . Vertue though without promotion , is more comforted in the owne content , then dishartned by others contempt . It is a happie composition when they are vnited : thinke it your honour ye great men , that you are ennobled with vertues : not that you haue , but that you deserue Honour . Let this that hath beene spoken teach vs some lessons concerning Honour .

1. Take it when God sends it , but bee not ambitious of it . Indigni est arripere , non accipere honorem . It is an argument of vnworthinesse to snatch it denyed , not to accept it offered . l l 1. Pet. 5. 5. God resisteth the proud ; opposeth himselfe in a profest warre against him ; as if he held a sword against his brest , when he would rise vp in glory , to n●…le him fast downe to the earth . But he giueth grace to the humble : like a great & good Prince he giues those seruants grace and honour , whom hee perceiues least ambitious of it . Such men seeke not for honour , as for a Iewell they would faine find , but onely stumble at it , as Saul sought but his Fathers Asses , when he lighted on a Kingdome . Pride like smoke will surge vpward , though it vanish into aire : massie vertue like gold keeps below , & is more preciously respected .

Hee that would mount , cares not what attendance he daunces at all houres , vpon whose staires hee sittes waiting , what enormities he soothes , what deformities he imitates , what base offices he does prostrate himselfe to , so he may rise . His carriage is alienum a se , quite another thing from himselfe : he doth glew it on indecently , that he may skrew himselfe into fauour . This man neuer vnderstood the charge that goes with honour ; Which the most wise disposition of God hath coupled together . Charge without some honour would ouerlay a man . If a man could haue honour without some trouble , it would so transport him , that he were continually in danger of running madde . The poore man enuies the great for his honour : the great perhaps enuies the poore more for his peace : for as he liues obscurely , so securely . He that rightly knowes the many publicke , and more secret vexatitions incident to Honour , would not ( as that King sayd of his Crowne ) stoope to take it vp , though it lay at his feete before him .

2. Liue worthy of that Honour thou hast . Greatnesse not gooded with grace is like a Beacon vpon a high hill : Qui conspiciunt , despiciunt : they that behold it , hate it , though perhaps they dare not censure it . The knee may be forced to reuerence , but but the mind cannot but abhorre so vnworthy a Statue . In his pride he stomackes the couerd head , or the stiffe knee of a good Mordecai , fretting that other men do not thinke him so good as he thinkes himselfe . But indeed he doth not thinke himselfe more honourable then others thinke him base . All the poore honour that hee hath , is onely kept aboue ground with his body ; both corrupt , fall , and rotte together : and if it bee coniurd vp at the funerall , to present it selfe , yet it failes not to goe backe with the Heralds .

3. Forget not your originall , ye whose browes the wreathes of honour haue ( aboue hopes ) engirt . If the Lord hath m m Psal. 113. 7. 8. raised you out of the dust : and lifted you vp out of the dunghill : and set you among the Princes of the people ; yet forget not your Fathers house , nor the place of your beginning . Miseranda obliuio originis non meminisse . He neuer truely vnderstands what hee is , that forgets what hee hath beene . Salomons obseruation is often true ; n n Eccle. 10. 6. Follie is set in great dignitie : Albeit this bee not the right Vbi ; Follie in excellencie . Now these excellent fooles soone forget , de quo surrectio detur ; From howe low estate they are risen . They consider not how glad their Carkases would once haue beene of a warme couering ; that are now richer then Lilies , more gorgeous then May : scarce o o Mat. 6. 29. Salomon in all his glory was arayed like one of these . They consider not , that neede once made them trudge through the Mire , euen many tedious iourneys ; that climbe by vniust Riches to that dignitie , as in their Caroches to be whirled through the popular streetes .

It was Iacobs humble acknowledgement of Gods mercie to him . p p Gen. 32. 10. With my staffe I passed ouer this Iordan , and now I am become two bands . If blind Ingratitude would suffer many proud eyes to see it , howe iustly might diuerse say : With my staffe came I hither walking , and now I ride in triumph with attendants . To these let me apply the words of the Prophet : q q Esa. 51. 1. Looke vnto , the Rocke whence ye are hewen , and to the hole of the pitte whence ye are digged . Remember your poore beginning , that you may blesse God for your aduancing . Say not onely in generall , Quis homo ! r r Psal. 8. 4. What is man that thou O Lord art so mindfull of him ? But Quis ego ? s s 1. Sam. 9. 21. What am I , and what is my Fathers house , that GOD should thus raise me vp !

4. If thou haue Honour , keepe it , but trust it not . Nothing is more inconstant ; for it depends vpon inconstancie it selfe , the vulgar breath . Which is Bellua multorum capitum , a Beast of many heads , and as many tongues , which neuer keepe long in one tune As they neuer agree one with another , so seldome doe they agree long with themselues . Paul and Barnabas Act. 14. come to Lystra , and raise an impotent Creeple : Hereat the amased people would needs make them Gods , and draw Buls and garlands to the Altars for sacrifice to them . Not long after they draw Paul out of the Citie , and stone him . They suddenly turne him from a God to a malefactor ; and are ready to kill him in stead of killing sacrifice to him . O the ficklenesse of that thing , which is committed to the keeping of vulgar hands . Trust not then popularitie with thy Honour , so it is mutable : but trust vertue with it , so it is durable . Nothing can make sure a good memorie , but a good life . It is a foolish dreame , to hope for immortalitie and a long-lasting name , by a monument of brasse or stone . It is not dead stones , but liuing men , that can redeeme thy good remembrance from obliuion . A Sumptuous Tombe couers thy putrified Carkase ; and be thy life neuer so lewd , a commending Epitaph shadows all : but the passenger that knew thee , telles his friends ; that these out-sides are hypocriticall , for thy life was as rotten as is thy corpes : and so is occasioned by thy presumed glorie , to lay open thy deserued infamie . Neither can the common people preserue thy honour whiles thou liuest , nor can these dull and senselesse Monuments keepe it when thou art dead . Onely thy noble and Christian life makes euery mans heart thy Tombe , and turnes euery tongue into a pen , to write thy deathlesse Epitaph .

5. Lastly , if God giues to some men Honour , it is then manifest that God allowes difference of persons . He ordaines some to rule and others to obey : some masters , others seruants ; he setteth some vp on high , and placeth others in a low degree . To repine at others greatnesse and our owne meannesse , is to cauill with God ; as if hee wanted wisedome and equitie in disposing these inferiour conditions . It is a sauage and popular humour , to maligne and inveigh against men in eminent places . That rhyme , When Adam delued , and Eue span , Who was then a Gentleman ? seemes to bee made among Iacke Strawes followers , and to sauour of Rebellious discontent . God allowes no man to vilefie , where hee hath honoured : no scurrilous Libelles disgracing those that liue , yea disparaging the very dead ; shall passe the Court of Gods Iustice vncensured . Where the Lord conferres and confirmes Honour , woe to the tongue that shall traduce it . This second poynt hath held vs long , the breuitie of the rest shall ease it .

3. Obserue that Salomon in the donation of the left hand , couples together Riches and Honour : as if these two were for the most part inseparable companions . Eccle. 6. God giues to a man Riches and Honour . First Riches , and then Honour : for it is lightly found , Eccl. 6. 2. so much Riches , so much Honour ; and reputation is measured by the Acre . I haue wealth enough , saith the worldling . Luke 12. I will turne Gentleman , take my ease , eate , drinke , and be merry . Riches are the staires whereby men climbe vp into the height of dignitie ; the fortification that defends it : the food it liues vppon : the oyle that keeps the lampe of Honour from going out . Honour is a bare robe , if Riches doe not lace and flourish it : and Riches a dull Lumpe , till Honour giue a Soule to quicken it . Fiftly then Honour and Riches , Wealth and Worship doe beare one another companie .

4. Lastly obserue , that though riches and honour be Gods gifts , yet they are but the gifts of his left hand : therefore it necessarily followes , that euery wise man will first seeke the blessings of the Right . a a Math. 6. 33. First seeke the kingdome of God , and his righteousnes : and these things shall be added to you . Godlinesse is the best Riches , Riches the worst : let vs striue for the former without condition : for the other if they fall in our way , let vs stoope to take them vp : if not , let vs neuer couet them . It is no Wisedome to refuse Gods kindnesse , that offers wealth : nor pietie to scratch for it when God withholds it . When the Lord hath set thee vp as high as Haman in the Court of Ahasuerus , or promoted thee to ride with Ioseph in the second Chariot of Egypt : were thy stocke of Cattell exceeding Iobs ; b b Iob 1. 3. seauen thousand sheepe , three thousand Camels , fiue hundred yoke of Oxen : did thy Wardrobe put downe Salomons , and thy cup-bord of plate Belshazzars , when the vessels of Gods temple were the ornature . Yet all these are but the gifts of Wisedomes left hand ; and the possessors may be vnder the malediction of God and goe downe to damnation . If it were true , that sanctior qui ditior , that goods could make a man good , I would not blame mens kissing the left hand , and sucking out Riches and Honour . But alas what antidote against the terrour of conscience can bee chym'd from gold ? What charme is there in braue apparell to keepe off the rigour of Sathan ? Quod tibi praestat opes , non tibi praestat opem . That which makes thee wealthy , cannot make thee happie .

Ionas had a Gourd that was to him an Arbour : he sate vnder it secure : but suddenly there was a worme that bitte it , and it dyed . Compare ( secretly in your hearts ) your riches to that Gourd : your pleasure to the greenesse of it : your pompe , attendance vanities to the leaues of it : your suddaine encrease of wealth , to the growing and shooting vp of it . But withall forget not the Worme and the Wind ; the Worme that shall kill your roote is Death , and the Wind that shall blow vpon you is calamitie . There is a greater defect in this wealth and worshippe then their vncertaintie . Non m●…do fallacia quia dubia verùm insidiosa quia dulcia . They are not onely deceitfull through their Aug. ticklenesse , but dangerous through their lusho●…snesse . Men are apt to surfeit on this luxurient abundance : it is a ba●…e to securitie , a baud to wantonnes .

Here is the maine difference betweene the gifts of Gods right hand and of his left . He giues reall blessings with the left , but he doth not settle them vpon vs : he promiseth 〈◊〉 perpetuitie ; but with the graces of his right he giues assurance of euerlastingnes . Christ calles Riches the c c Math. 13. 22. riches of deceitfulnesse : but grace d d Luk. 10. 42. Psal. 35. Psal. 125. the better part that shall neuer be taken away . Dauid compares the wealthy to a flourishing tree that is soone withered : but Faith stablisheth a man like Mount Sion , neuer to be remoued . He that thinkes hee sittes surest in his seate of Riches , let him take heed least he fall . When a great man boasted of his abundance , ( sayth Paulus Emilius ) one of his friends told him , that the anger of God could not long forbeare so great prosperitie . How many rich Marchants haue suddenly lost all ! How many Noblemen sold all ! How many wealthy heires spent all ! Few Sundayes passe ouer our heads without Collections for Ship-wrackes , fires , and other casualties ; Demonstratiue proofes that prosperitie is inconstant , riches casuall . And for honour , wee read that Bel●…sarius an honourable Peere of the Empire , was forced in his old age to beg from dore to dore , obulum date Bel sario . Fredericke a great Emperour was so low brought , that he s●…ed to be made but the Sexton of a Church .

O then let vs not adhere to these left hand blessings , but first seeke length of dayes , eternall ioyes neuer to be lost . A man may enioy the other without fault : the sinne consisteth praeferendo vel conferendo ; either in preferring Riches , or in comparing them with faith and a good conscience . Vtere caducis , fruere aeternis , Thou must necessarily vse these transient things , onely enioy and rest vppon the euerlasting comforts of Iesus Christ . When God hath assured to a Christian spirit the inheritance of Heauen , he ioyfully pilgrims it through this world : if wealth and worship salute him by the way , he refuseth not their companie ; but they shall not stray him out of his path , nor transport his affections : for his heart is where his hope is , his loue is where his Lord is ; euen with Iesus his Redeemer at the right hand of God . Now this mans very Riches are blessed to him ; for as from the hand of God hee hath them , so from e e Eccl. 2. 24. the hand of God hee hath to enioy good in them . Whereas to some ( sayth Salomon ) f f Eccl. 5. 13. I haue seene Riches kept for the own●…s thereof to their hurt : to this man g g Rom. 8. 28. they shall worke to the best ; blessing his condition in this life , and enlarging his dition in heauen ; as the wise man sweetly . h h Prou. 10. 22 The blessing of the Lord it maketh rich : and hee addeth no sorrow with it .

Thus in particular : if we conferre the right hand with the left , we shall generally learne

1. That both Gods hands are giuing : it is enough if man giue with one hand ; but the Lord settes both his handes a doling his Almes of mercie . Nemo tuarum vnam vincet vtraque manu . No man can doe so much with both handes , as GOD with one hand , with one finger . Hee hath Manum plenam , extensam , expansam ; hand full , not emptie : so full that it can neuer be emptied with giuing . Innumerable are the drops in the sea yet if one be taken out , it hath ( though insensibly ) so much the lesse : but Gods goodnesse can suffer no diminution , for it is infinite . Men are sparing in their bountie , because the more they giue , the lesse they haue : but Gods hand is euer full , though it euer disperse : and the filling of many cisternes is no abatement to his euer running fountaine . Our prayers therfore are well directed thether for blessings ; whence though we receiue neuer so much , wee leaue no lesse behind . Let this master of Requests in heauen haue all our suites : wee are sure either to receiue what wee aske , or what wee should aske .

It is extensa , a hand put forth , and stretched out . i i Eccl. 4. 31. Stretched out , not to receiue , but to giue . The Prophet speakes of Rulers that stretch out their hands for bribes and cry k k Hos. 4. 18. Giue yee : but the Lords hand is put forth to offer good things . l l Rom. 10. 21. All day long haue I stretched forth my hands to a disobedient people . Indeed God hath a hand ; and woe to the man against whom it is stretched . Homer sayth that all the Gods could not ward a blow of Iupiters hand . His hands are not onely 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hands that cannot be sufficiently preised : but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hands that cannot be resisted . It is a heauy hand when it lights vpon men in anger . It is a fearefull thing to fall into the hands of the liuing God . When reuolting Israell fell to serue Baal and Ashtaroth m m Iudg. 2. 15. Whethersoeuer they went out , the hand of the Lord was against them for euill . When the men of Ashdod were smitten with Emerods , it is said n n 1. Sam. 5. 6. the hand of the Lord was heauie vpon them . So Dauid in his grieuous miserie , o o Psal. 38. 2. Thine arrowes sticke fast in me , & thy hand presseth mesore . It is not this hand that God here stretcheth out . p p Ser. 〈◊〉 . in cant Bernard sayth , God hath two hands ; Fortitudo and Latitudo . A hand of strength , Qua defendit potenter : wherewith he protects his friends , and confounds his enemies . A hand of Bountie , Qua tribuit affluenter , wherby he disperseth and disposeth the larges of his gifts . This is the hand here put forth , manus regalis , and giues munus regale ; a royall hand , full of reall mercies ; let vs humbly kisse it .

It is expansa , not a shut hand , but open , q q Psal. 145. 16. Thou openest thy hand , and fillest all things liuing with plenteousnesse . r r 1. Tim. 6. 18. God giues richly , sayth Paul . Man is poore , because hee is a creature : the very nam●… of creature inferres pouertie : it implies a receiuing of all . Quid habes quod non accepisti ? The Creator hath the possession of all , and the disposition of all , at his own pleasure . s s Iam. 1. 17. Euery good gift , and euery perfect gift is from aboue , and commeth downe from the Father of Lights . Bread in the Lords prayer is called Ours ; Giue vs this day our daily bread : t t Aug. Epist. 143. but ne putetur a nobis , dicimus da nobis : lest we should imagine it our owne from our selues , we are taught daily to begge it of our father in heauen , whose it is . It is the Lords hand that barreth the gates of our cities , that filleth our garners with plentie , that Psal. 144. 13. sets peace about our walles , and prosperitie in our pallaces ; that blesseth our goings out , and commings in ; euen all the workes of our hands .

But what speake I of temporall things the gifts of his left hand , in comparison of length of dayes , euerlasting ioyes , the treasures of his right ? Repentance , humilitie , charitie , and the Lady of all graces Faith come from his hand , and are the faire gifts of God . u u Aug. de spiritu & liter & . cap. 34. Ipsum velle credore Deus operatur in homine . The first will to beleeue is wrought in man by God . If any aske , Cur , illi ita suadeatur , vt persuadeatur ; illi autem non ita ? Why doth this man beleeue , & another remaine in infidelitie ? Hic digitus Dei : the hand of God hath bin here , working faith in the soule of him that beleeueth . All comes from this hand of mercy . x x Aug. Confes. Lib. 9. cap. 13. Quisquis tibi enumerat merita sua , quid tibi enumerat nisi muneratua ? He that reckons to God his merites ; what doth he reckon , but Gods mercies ? Quae bo na mea , dona tua : those that are my goods , as Gods gifts .

2. Though hands be here attributed to God , yet it is but by way of metaphore ; not literally and in a true proprietie of speech . To conceiue GOD to bee as man , with humane dimensions , was the heresie of the Anthro pomorphites : and hee that thus grossely thinkes of God , sayth Ierome makes an Idol of God in his heart . But herein God stoopes to the qualitie of our vnderstandings ascribing to himselfe anger and displeasure , as it were passions to the impassible : whereas Nec Deus affectu capitur , nec tangitur ir●… : they are not passions , but perfections . God hath a mouth , by which he teacheth man wisedome : he hath feet , by which he walketh on the earth his footestoole : he hath hands , by which he giueth food to all flesh : he hath none of these organically , as men haue ; but in the varietie of effects which he produceth . So Bernard ; Per effectum haec habet , Serm. 4. in Cant. non per naturam .

3. Obserue that in the left hand there is a double benefite , Riches and Honour : in the right but a single one ; Length of dayes : yet this one farre transcends both the other . For if we should restraine it to this world : long life is a great blessing ; and more valuable then wealth and worship . But taking it as it is meant , for eternitie . ( For this life is but a span long ; a span then ; now scarce the length of a finger ) as Psal. 23. I will dwell in the house of the Lord for euer : originally to length of dayes ; but fitly Psal. 23. 6. translated For euer : the left hand is as far exceeded by the right , as short mortalitie is by euerlastingnesse . Aged Israel to his grand-children , Ephraim & Manasseh two sonnes of Ioseph , when the father had placed the first borne Manasseh to his right hand , and Ephraim the younger to his left : hee crossing his hands , layd the right vpon a a Gen. 48. 14. Ephraim , and the left vpon Manasseh . When Ioseph would haue remoued his hands , he refused : I know it my sonne , I know it . Manasseh also shall become a people , and he also shall be great : but truely his younger brother shall be greater then he . The Lord doth blesse many Manassehs with his left hand in riches and honours : but blessed be that Ephraim to whom his right hand is commended . Lord , let others enioy the treasures of thy left hand , but lay thy right vpon our soules .

4. I conclude . Since the Lord out of both his hands powres and showres vpon vs these mercies , what should we doe but be thankfull ? Shall wee receiue benefites by heapes ; and is the incense of our gratitude of so thinne a smoake ? Et capitur minimo thuris honore Deus ? All these blessings seeme to say to man ; Take , and take heed : Accipe , redde , caue : Receiue , returne , beware . Take warmth from me sayth apparell , heat from me f●…yth fire , strength from me sayth bread . Restore thankfullnesse to the Giuer . Or else beware lest the fire burne thee , water drowne thee , aire choake thee : lest all giue destruction , that should giue comfort . Receiue in the name of God , Returne in the Praise of God , or Beware in the feare of God . To whom for the blessings of both his hands , be glory ascribed from all lips and hearts , for euer and euer .

Amen .

THE LOST ARE FOVND . LVK. 19. 10. For the Sonne of man is come to seeke , and to saue that was lost .

THE first word is Causall , and puts vs in mind of some reference . In briefe the dependance is this . Litle Zacheus became great in Gods fauour : he was . ver. 2. a Publican , a chiefe Publican , a rich Publican : Yet he hath a desire to see Iesus , and Iesus hath a purpose to see him . A figtree shall helpe him to the sight of Christ , & Christ to the sight of him .

Our Sauiour calls him downe , ( it is fit they should come downe in humilitie that entertaine Christ ) and bids himselfe to his house to dinner . He is made Zacheus his gest for temporall food , and Zacheus is made his guest for euerlasting cheare . This day is saluation come to this house . ver. 9.

This mercy is not without the Pharises grudging ver. 7. When they saw it , they all murmured , saying , That hee was gone to be guest with a man that is a sinner . Murmuring is betweene secret backbiting , and open railing : a smotherd malice , which can nether beevtterly concealed , nor dare bee openly vented . The cause of their murmuring was , that hee was become a guest to a sinner : as if the Sunne of righteousnesse could bee corrupted in shining on a Dunghill of sinne . No : whiles hee did associate the bad , hee made them good ; feeding them spiritually , that fed him corporally . Hee did not consent to their sinne , but correct it : not infecting himselfe , but affecting their soules , and effecting their blisse . A man may accompany those , whom hee desires to make better , or them to make him better . And that the mouth of all wickednesse might be stopped , our Sauiour sayes , that his comming into the world was not onely to call home Zacheus , but euen many such Publicans . For the Sonne of man is come to seeke , and to saue &c.

Wee are thus gotten ouer the threshold ; For : let vs now looke into the house , and suruay euery chamber and roome in it . The foundation of this comfortable scripture is Iesus Christ and the building may bee distinguished into fiue seuerall Parlours , all richly hung and adorned with the graces and mercies of God : and the midst thereof paued with loue for the daughters of Ierusalem . CHRIST is the Buttresse or corner stone ; and in him consider Cant. 3. 10. here His Humilitie . The Sonne of man . Veritie . Is come . Pittie . To seeke . Pietie . To saue . Power . That which was lost .

1. The Sonne of man . Ecce Humilitatem . Hee that is the Sonne of eternall God , cals himselfe the Sonne of mortall man .

2. Is come . Ecce veritatem . What God had promised , his Seruants prophecied , his Types prefigured , he hath now performed . They all foretold in their kinds that he should come : he makes all good , he Is come .

3. To seeke . Ecce compassionem . He knew that we were vtterly gone ; that we had Nec valentis oculum , nec volentis animum : neither an eye able , nor a mind willing to seeke him : in Pittie he seekes vs .

4. To saue . Ecce Pietatem . He seekes vs not in ruinam , to our destruction as we deserued : but in salutem , to our saluation as he desired . Amissos quaerit , quaesitos invenit , inventos seruat . He seekes them that were lost , hee finds them he seekes , he saues them he finds . To saue .

5. The lost . Ecce Potestatem . He is not onely able to strengthen vs weake , nor to recouer vs sicke , nor to fetch vs home offring our selues to bee brought : but when we had neither will nor power to procure this ; yea when wee had a reluctancie against this , for wee were his enemies and hated him : he did recall vs gone , reviue vs dead , seeke and saue vs that were lost .

You see the Chambers , how they lie in order : let mee keepe your thoughts in this house of Mercie a while , wherein may all our soules dwell for euer . In survaying the Roomes , it is fit wee should begin with the lowermost : and thither the Text aptly first leads vs .

The Sonne of Man .

Christ is called a Sonne in three respects . 1. In regard of his Deitie , the Sonne of God , begotten of him from all eternitie , coequall and coessentiall to him . 2. In respect of his flesh , the Son of Mary , naturally borne of her . 3. He cals himselfe the Sonne of Man , in regard that he tooke on him mans nature , and vndertooke the performance of mans redemption . Man like vs in all things , sinne onely excepted . So that in this circumstance two things are considerable in Christ ; the one necessarily involved in the other : His Humanitie . Humilitie .

His Humanitie .

When the fulnesse of time was come , a a Gal. 4. 4. God sent his Sonne made of a Woman . Ex muliere , non in muliere : as Gorran notes against Valentinus , whose heresie was , that Christ passed through the Virgin as water through a Conduit-pipe . But this Preposition Ex , signifies a pre-existent matter : as a house is made of tymber & stones , bread of wheat , wine of grapes . Christ had therefore the materials of his bodie from the virgin Mary ; though not his Formale principium : for the holy Ghost was agent in this wonderfull conception .

Neither is this a thing impossible to God , though wonderfull to Man ; that this Christ should be the Son of Mary without man . As it was possible to God in the first creation , to make a Woman out of a Man without the helpe of a Woman : so in this new creation , to make a Man out of a Woman without the helpe of a man . There is the same reason of possibilitie . It is as easie to bring fire from a steele without a flint , as from a flint without a steele . But he that could dare essentiam nihilo , can raise a nature ex aliquo .

God had foure diuerse manners of creating humane creatures . 1. The first man Adam was made of no man , but immediately created of God . 2. The second , that was Eue , was made ( not of a woman , but ) of a man alone . 3. The third sort , all men and women else are begotten of man and woman . 4. Christ the last sort was of a different maner from all these . 1. not of no precedent flesh , as Adam . 2. Not of a man without a woman , as Eue. 3. Not of man and woman , as all we . 4. But after a new way ; of a woman , without a man . We are all in this sort opposed to Adam , Christ to Eue , Adam was made of neither man nor woman , wee of both man and woman . Eue of a man without a woman , Christ of a woman without a man .

Now as this was a great worke of God , so it is a great wonder to man . Three miracles here . Deum nasci , virginem parere , fidem haec credere . That the Sonne of God should become the Sonne of woman , a great myracle . That a virgin should beare a child , and yet before , at , after the birth remaine still a virgin , a great myracle . That the faith of man should beleeue all this , Maximum miraculum ; this is the greatest wonder of all .

Thus you haue Diuinitie assuming Humanitie : a great mystery ; b b 1. Tim. 3. 16. God manifested in the flesh . In mundum venit , qui mundum condidit : he comes downe to earth , but hee leaues not heauen ; hic affuit inde non defuit . Humana natura assumpta est , Diuina non consumpta est . Hee tooke Humanitie , he lost not his Diuinitie . He abideth Mariae Pater , the Father of Mary ; who is made Mariae Filius , the Sonne of Mary c c Esa 9. 6. To vs a child is borne , to vs a sonne is giuen . Whereon d d Hom de . Nat. Emissenus ; Natus qui sentiret occasum , datus qni resciret exordium . Hee was borne that should feele death : hee was giuen that was from euerlasting , and could not die . Natus qui & matre esset iunior , datus quo nec Pater esset antiquior . He that was borne was younger then his mother ; hee that was giuen was as eternall as his father . He was Sonne to both God and Mary . Non alter ex Patre , alter ex Virgine : sed aliter ex Patre , aliter ex virgine .

As the flowers are said to haue Solem in coelo patrem , solum in terra matrem : so Christ hath a father in heauen without a mother , a mother on earth without a father . Here is then the wonder of his Humanitie . The euerlasting e e Esa. 9. 6. Father is become a litle child . He that spreads out the heauens , is wrapd in e e Luk. 2. 7. swadling clouts . Hee that is the Word , becomes an Infant not able to speake . The Sonne of God calls himselfe the Sonne of man .

His Humilitie .

If your vnderstandings can reach the depth of this bottome , take it at one view . The Sonne of God calls himselfe the Sonne of man . The omnipotent Creator becomes an impotent creature . As himselfe sayth ; f f Ioh. 15. 13. Greater loue hath no man then this , that a man lay downe his life for his friends . So greater humilitie neuer was then this , that God should be made man . It is the voyce of Pride in man , g g Esa. 14. 14. I will bee like God : but the action of Humilitie in God , I will be man . Proud Nebuchadnezzar sayes , Ero similis altissimo , I will be like the Highest : meeke Christ sayth , Ero similis infimo I will be like the lowest : hee put on him the the forme of a seruant : yea hee was a despised Worme . God spoke it in derision of sinfull man ; h h Gen. 3. 22. Behold , hee is become as one of vs : but now we may say , God is become as one of vs . There the lowest aspires to bee the Highest , here the Highest vouchsafes to be the lowest . Alexander a sonne of man would make himselfe the sonne of God : Christ the Sonne of God makes himselfe the sonne of man . God in i i Psal. 16. 11. whose presence is fullnesse of ioy , becomes k k Esa. 53. 3. a man full of sorro●…es . Eternall rest betakes himselfe to vnrest : hauing whilst hee liued i passiue action , and when hee dyed actiue passion . Bern. ser. in ser. 4. hebd .

The m m Act. 10. 36. LORD ouer all things , and n n Hebr. 1. 2. Heire of the world , vndertakes ignominie and pouertie . Ignominie : the o o Psal. 24. 7. King of glory is become p p Psal. 22. 6. the shame of men . Pouertie : q q Bern. tract . de Pass. Dom. cap. 2. Pauper in nativitate , pauperior in vita , pauperrimus in cruce . Poore in his Birth , for borne in another mans stable : poore in his Life , fed at another mans table : poore in his Death , buried in another mans sepulcher .

There are sayth r r In Cant. ser. 34. Bernard , some that are humbled , but not humble : others that are humble , not humbled : and a third sort that are both humbled and humble . Pharaoh was humbled and cast downe , but not humble : smitten with subuersion , not moued with submission . Gothfrey of Boloigne was not humbled , yet humble : for in the very heate and height of his honour he refused to be crowned in Ierusalem , with a Crowne of gold , because Christ his master had bin in that place crowned with a crowne of thornes . Others are both humbled and humble . s s Psal. 78. 34. When he slew them they sought him : they returned and enquired early after GOD. Our Sauiour Christ was Passiuely humbled : t t Heb. 2. 9. hee was made lower then the Angels , by suffering death : the Lord did breake him . Actiuely he humbled himselfe . u u Phil. 2. 7. he made himselfe of no reputation , and tooke vpon him the forme of a seruant : he humbled himselfe . Habitually hee was humbled . x x Mat. 11. 29. Learne of me , for I am meeke and lowly in heart . Let this obseruation lesson vs two dueties .

1. Esteeme wee not the worse , but the better of Christ , that hee made himselfe the Sonne of man . Let him not lose any part of his honour , because hee abased himselfe for vs . Hee that tooke our a a Rom. 9. 5 flesh , is also over all , GOD blessed for ever , Amen . There is more in him then humanitie : not alia persona , but alia natura : not another person , but another nature . Though hee bee verus homo , hee is not merus homo . And euen that Man , that was crucified on a crosse , and layed in a graue , is more high then the heauens , more holy then the Angels .

Stephen saw this very b b Act. 7. 56. Sonne of man standing on the right hand of God . The bloud of this Sonne of man giues saluation : and to whome it doth not , this Sonne of man shall c c Ioh. 5. 27. adiudge them to condemnation . Vnder this name and forme of Humilitie our Sauiour apposed his Disciples . d d Mat. 16. 13. Whome do men say , that I , the Sonne of Man , am ? Peter answeres for himselfe and the Apostles , whatsoeuer the people thought ; e e Ver. 16. Thou art Christ the Sonne of the living God . He cals himselfe the Sonne of man , Peter cals him the Sonne of God . f f 1. Cor. 1. 23. The Iewes see him onely a st●…mbling blocke , and the Greekes foolishnesse : but Christians see him g g Ver. 24. the Power of God , and the Wisedome of God . The wicked behold him h h Esa. 53. 2. without forme or comelynesse , or beauty to desire him : but the faithfull behold him i i Cant. 3. 11. crowned with a Crowne , k k Mat 17. 2. his face shining , as the Sunne in his glory . Therefore l l Bern. ser. 22. Quantò minorem se fecit in humilitate , tantò maiorem exhibuit in bonitate . Quanto pro me vilior , tanto mihi charior . The lower hee brought himselfe in humilitie , the higher hee magnified his mercie . By so much as hee was made the baser for vs , by so much let him be the dearer to vs .

Obserue it O man : & quia limus es , non sis superbus : & quia Deo iunctus ; non sis ingratus : because thou art dust of thy selfe , be not proud : because thou art made immortall by Christ , be not vnthankefull .

Condemned world , that despisest him appearing as a silly man ! The Iewes expected an externall pompe in the Messias : Can hee not come downe from the Crosse ; how should this man saue vs ? They consider not , that hee who wanted a Rest for his head , & Bread for his followers , fed some thousands of them with a few loaues : that hee which wanted a pillow , giues rest to all beleeuing soules : that hee could , but would not come downe from the crosse ; that the deare price of their redemption might be payed .

Many still haue such Iewish hearts : what , beleeue on a crucified man ? But Paul m m 1. Cor. 2. 2. determines to know nothing , but this Iesus Christ , and him crucified . They can be content to dwell with him on mount Tabor , but not to follow him to mount Caluary . They cleaue to him so long as hee giues them bread , but forsake him when himselfe n n Ioh. 19. 28. cryes for drinke . Oderunt pannos tuos . O Christ , they like well thy robes of glory , but not thy rags of pouertie . They loue him whiles the people cry Hosanna ; but shrinke backe when they cry , Crucifie him . All pleaseth them but the Crosse : all the faire way of delights they will accompany him , but at the Crosse they part .

They would share with him in his kingdome , but they will none of his vassalage . The Lyon ( in a Fable ) had many attendants , and he prouided for them good cheare . They like well of this , and are proud of their master , to whom all the other beastes gaue awe and obedience . But it chanced that the Lyon fell into the daunger of the Dragon ; who had got him downe ; readie to deuoure him . His followers seeing this quickly betake them to their heeles ; and fell euery beast to his old trade of rapine . Onely the poore Lambe stood bleating by , and though hee coulde not helpe , would not forsake his Lord At last the Lyon gets the victory , and treads the Dragon vnder his feet to death . Then he punisheth those revolting traytors with deserued destruction , and sets the Lambe by his owne side .

The great a a Reu. 5. 5. Lyon of Iudah feeds many of the Iewes , and at this day profane wretches : whilest his bountie lasts , Christ , and none but Christ . But when the Red Dragon hath got him vnder , nailed him to the crosse , Crucified him dead ; away goe these runnagates ; no more peny , no more Paternoster . If affliction come for Christ his cause , they know where to find a kinder Master . Backe to the world : one to his fraud , and hee will ouer-reach others with the sinne of deceitfulnesse , though himselfe be ouer-reached with the b b Heb. 3. 13. deceitfulnesse of sinne . Another to his vsurie ; and hee chymically proiects money out of the poores bowels . A third to his couetousnesse ; and hee had rather that the very frame of the world should fall , then the price of corne . A fourth to his Idols ; and hee hopes for cakes from the Queene of heauen , as if the King of heauen was not able to giue bread . If the Lord pinch them with distresse , they runne to Rome for succour : expecting that from a blocke , which they would not tarry to obtaine from the God of mercie . Then they cry like the Israelites : c c Exod. 32. 1. Vp , make vs gods to goe before vs : for as for this Moses , wee know not what is become of him . But at last this Lyon conquers the Dragon ; ouercomes Sathan & his damnation : what shall he then say to those Rebelles that would not haue him raigne ouer them ? But d d Luk. 19. 27. Bring those mine enemies , and slay them before me . But the poore and pure innocent Lambs that e e Rom. 8. 17. suffer with him , shall raigne with him . f f Mat. 5. 10. Blessed are they that suffer persecution for righteousnesse sake , for theirs is the kingdome of heauen .

〈◊〉 . The other vse is St. Pauls . g g Phil. 2. 5. Let the same minde be in you , which was in Christ Iesus . What mind is that ? Humilitie . Ver. 7. He that thought it no robberie to bee equall with God , humbled himselfe to become Man : we should haue found it no robberie to be equall with Deuils , and shall we be proud ? What an intolerable disproportion is this ; to behold Humilem Deum , & superbum hominem ? an humble God , and a proud man ? Who can indure to see a Prince on foot , & his vassall mounted ? Shall the Sonne of God be thus humble for vs , & shall not we be humble for our selues ? For our selues , I say ; that deserue to be cast downe among the lowest ; for our selues , that we may be exalted .

He that here cals himselfe the Sonne of man , is now glorified : they that humbly acknowledge themselues to be the Sonnes of men , that is mortall , shal be made the Sonnes of God , that is immortall . In the first of King . 19. There was a mightie strong winde , that rent the mountaines , and brake the rockes ; but God was 1. King . 19. 11. not in the Wind : the Lord will not rest in the turbulent spirit , puffed vp with the wind of vaine-glory . There was an earth-quake , but God was not in the earth-quake . He will not dwell in a couetous heart , buryed in the furrowes of the earth , and cares of the world . There was a Fire , but the Lord was not in the fire . Hee will not rest in a cholericke angry soule , full of combustion and furious heate . There was a still soft voyce , and the Lord came with it . In a milde and humble spirit the God of heauen and earth will dwell . h h Esa. 57. 15. The high and loftie One that inhabiteth eternitie , will dwell in the contrite and humble soule .

It is a sweet mixture of Greatnesse and Goodnesse ; Vt dum nihil in honore sublimius , nihil in humilitate submissius ; When the highest in dignitie are the lowest in courtesie . Augustine called himselfe , Minimum non solùm omnium Apostolorum , sed etiam Episcoporum ; the least not onely of all the Apostles , but of all the Bishops : wheras he was the most illuminate doctor and best Bishop of his times . Paul thought himselfe i i 1. Cor. 15. 9. not worthy to be called an Apostle : and behold , he is called The Apostle ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; not Paul , but The Apostle . Abraham that esteemed himselfe k k Gen. 18. 27. dust and ashes , is honoured to bee the l l Rom. 4. 11. Father of all them that beleeue . Dauid sits content at his sheepe-folds ; the Lord makes him King ouer his Israell .

But as Humilitie like the Bee gathers Honey out of ranke Weeds , very sinnes ; mouing to repentance . So Pride like the Spider suckes poyson out of the fairest flowers , the best graces , and is corrupted with insolence . Vna superbia destruit omnia . Onely Pride ouerthrowes all . It thrust proud Nabuchadnezzar out of mens societie , proud Saul out of his kingdome , proud Adam out of Paradise , proud Haman out of the Court , proud Lucifer out of heauen . Pride had her beginning among the Angels that fell , her continuance in earth , her end in hell . Poore man ; how ill it becomes thee to be proud , when God himselfe is humble !

Is come .

We vnderstand the person , let vs come to his Comming . And herein , Ecce veritatem ; behold his Truth . Did God promise a Sonne of a virgin ; Emanuell , a Sauiour ? He is as good as his word ; Venit , he is come . Did the sacrificed bloud of so many Buls , Goates , and Lambes , prefigure the expiatory bloud of the Lambe of God to be shed ? m m Ioh. 1. 29. Ecce agnus Dei ; Behold that Lambe of God that taketh away the sinnes of the world . Is the Seed of the woman promised to breake the head of the serpent ? Behold he breakes the heauens , and comes downe to doe it . n n 1. Ioh. 3. 8. For this purpose the Sonne of God was manifested , that he might destroy the workes of the Deuill . Did God ingage his word for a Redeemer to purge our sinnes ? o o Math. 1. 21. Call his name Iesus : for he shall saue his people from their sinnes .

Against vnbeleeuing Atheists , and mis-beleeuing Iewes , here is sufficient conviction . But I speake to Christians , that beleeue he is come . Hac fide credite venturum esse , qua creditis venisse . Beleeue that he will come againe , with the same faith wherewith you beleeue he is come alreadie . Doe not curtall Gods word , beleeuing onely so much as you list . Faith is holy and catholicke : if you distrust part of Gods word , you prepare infidelitie to the whole . Did God promise Christ , and in p p Gal. 4. 4. the fulnes of time to send him ? Then since he hath againe promised him , and q q Act. 17. 31. appointed a day wherein he will iudge the world by that man , he shall come . As certainly as he came to suffer for the world , so certainely shall he come to iudge the world . r r Heb. 9. 28. Christ was once offered to beare the sinnes of many , and vnto them that looke for him shall he appeare the second time without sinne vnto saluation . He that kept his promise when he came to die for vs , followed by some few poore Apostles , will not breake it when he shal come in glory with thousands of Angels .

Neither did God onely promise that Christ should come , but that all beleeuers should be saued by him . s s Ioh. 1. 12. As many as receiued him , to them gaue he power to be the sonnes of God , euen to them that beleeue on his Name . Misit filium , promisit in filio vitam . He sent his Sonne to vs , and saluation with him . Wretched and desperate men that distrust this mercie ! Whosoeuer beleeues , and is baptised , shall be saued . Whosoeuer ; Qui se ipsum excipit , seipsum decipit . Did not God spare to send his promised sonne out of his bosome to death , and will hee to those that beleeue on him deny life ? No ; all his promises are Yea and Amen in Christ : may these also be Yea and Amen in our beleeuing hearts . A yeelding Deuill could say , Iesus I knew : yet some men are like that tempting deuill . Math. 4. Si filiu : Dei sis ; If thou be the sonne of God . Si if ; as if they doubted , whether he could or would saue them .

Is come .

There is a threefold Comming of Christ : according to the threefold difference of Time , Past , Present , Future . As t t Ser. 3. de Adventu Christi . Bernard .

Venit Ad homines In homines Contra homines .

1. First for the time past , he came among men . Iohn . 1.

1. The word was made flesh , and dwelt among vs . 2. For Ioh. 1. 14. the present , he comes into men ; by his Spirit and grace . Reu. 3. I stand at the dore and knock , if any open vnto me , Reu. 3. 20. I will come into him . 3. For the time to come , hee shall come against men . Rom. 2. At the day when God shall iudge Rom. 2. 16. the secrets of all hearts by Iesus Christ . Or as it is wittily obserued ; the Sunne of righteousnesse appeareth in three Dr Boys . Post. Dom. signes : Leo , Virgo , Libra . 1. In the Law like a Lyon , roaring out terrible things with a voice not indurable . u u Exod. 20. 19. And they sayd to Moses , Speake thou with vs , and we will heare : but let not God speake with vs , least we die . 2. In the Gospell hee appeared in Virgo , an Infant borne of a virgin . Math. 1. 25. 3. At his last Audite hee shall appeare in Libra , weighing all our thoughts , words , and workes in a balance . x x Reu. 22. 12. Behold I come quickly & my reward is with me , to giue euery man according as his worke shal be .

Is come .

He was not fetched , not forced , sponte venit ; of his owne accord he is come . a a Ioh. 10. 18. No man taketh my life from me , but I lay it downe of my selfe . b b In Mat. 26. 55. Ambrose on these words of Christ ; Are ye come out against a theefe , with swords and staues to take me ? Stultum est cum gladijs eum quarere , qui vltro se off●…rt . It was superfluous folly to apprehend him with weapons , that willingly offered himselfe : to seeke him in the night by treason , as if he shunned the light , who was euery day teaching publiquely in the Temple . Sed factum congruit tempori & personis : quia cùm essent tenebrae , in tenebroso tempore tenebrosum opus excercebant . The fact agrees to the time and Persons : they were darknesse , therefore they doe the worke of darknesse in a time of darknesse . Indeed hee prayes ; Father , saue m●…e from this houre : but withall hee corrects himselfe ; Therefore came I to this houre .

But he is said to feare d●…th . Hebr. 5. What is it to vs Quòd timuit , that hee feared : nostrum est quòd sustinuit , that hee suffered . Christs nature must needs abhorre destructiue things : but his Rationall ouercame his Naturall will . Hee feared death . c c Lomb. 3. sent dist. 17. Ex affectu sensualitatis , not Ex affectu rationis . Hee eschewed it secundum se , but did vnder goe it propter aliud . Ex impetu naturae hee declined it ; but ex imperio rationis ; considering that either hee must come and die on earth , or wee all must goe and die in hell ; and that the heads temporall death might procure the bodies eternall life ; behold the Sonne of man is come . Neither was it necessary for him to loue his paine , though hee so loued vsto suffer this paine . No man properly loues the rod that beats him , though hee loues for his soules good to be beaten . As Augustin sayd of crosses ; d d Confes. lib. 10. cap. 28. Tollerare iubemur non amare . Nemo quod tollerat amat , etsi tollerare amat . We are commanded to beare them , not to loue them . No man that euen loues to suffer , loues that he suffers .

Voluntarily hee yeelds himselfe ; saluting Iudas by the name of Friend : Amice ●…r venis ? He suffered not his followers to offend his enemies , nor commands the Angels to defend himselfe . e e Ambr. in Mat 27. 40. O blind Iewes ; was it impossible for him , de paruo slipite ligni descendere , qui descendit a coelorum altitudine ? to come downe from a peice of wood , that came downe from heauen ? Nunquid Non venit vt se liberaret , qui sub seruituto non erat ; sed vt nos de seruitu●… redimeret . Ambr. vbi supra . tua vincula illum possunt te●…ere , quem c●…li non possunt capere ? Shall your bonds hold him , when the heauens could not containe him ? He came not to deliuer himselfe , that was in freedome : but to deliuer vs , that were in bondage .

Is come .

Is Christ come to vs , and shall not wee come to him ? Doth the Sonne of God come to the Sonnes of men , and doe the Sonnes of men scorne to come to the Sonne of God ? Proud dust , wilt thou not meet thy maker ? If any aske ; f f Cant. 6. 1. Whether is thy beloued gone ? that wee may seeke him with thee . The Church answers ; g g Ver. 2. My beloued is gone downe into his garden , to the beds of spices , to feed in the gardens , and to gather Lillies . You shall haue him in his Garden , the Congregation of the faithfull . Wheresoeuer a number is gathered together in his Name . Behold , Venit ad limina virtus , Manna lies at your thresholds ; will you not goe forth and gather it ? The Bridegrome is come , will you not make merrie with him ? The nice piece of dust ; like Idolatrous Ieroboam , cryes , the Church is too farre off , the iourney too long to Christ . Hee came all that long way from heauen to earth for vs , and is a mile too tedious to goe to him ? Goe too , sede , ede , perde ; sit still , eate thy meate , and destroy thy selfe : who shall blame the iustice of thy condemnation .

But for vs , let vs leaue our pleasures , and goe to our Sauiour . Non sedeas sed cas , ni pereas per cas. Come a litle way to him , that came so farre to thee . Philip tells Nathanael , wee haue found the Messias : Nathanael obiects , Can any good thing come out of Nazareth ? Ioh. 1. 48. Come and see , sayth Philip. And straitwayes Iesus saw Nathanael comming . Christ hath sent many Preachers to inuite vs to saluation : Wee aske , Vbi , where : they say , Come and see : but we will not come ; Christ cannot see vs comming . Mundus , cura , caro ; three mischieuous hindrers , we come not . Christ himselfe calls ; yet g g Ioh. 5. 40. You will not come vnto mee ; that you might haue life . He comes amongst vs , Christians ; ad suos : h h Ioh. 1. 11. Hee came to his own●… , and his owne receiued him not . Wee say of such things as are vnlike ; they come not neere one another : many clothes lie on a heape together , yet because of their different colours , wee say they come not neare one to another . But of things that are alike , wee say they come nigh one another . Our comming neare to Christ is not in place , but in grace . Not in place ; for so the wicked is neere to God . i i Psal. 139. 7. Whether shall I flie from thy presence ? But in grace and qualitie ; being holy as he is holy . Indeed hee must first draw vs before we can come . k k Cant. Draw mee : wee will runne after thee . Hee first drawes vs by grace , then wee runne after him by repentance .

To seeke .

Hee is come : to what purpose ? Ecce compassionem ; to seeke . All the dayes of his flesh vpon earth hee went about seeking soules . Hee went to Samaria to seeke the woman , to Bethany to seeke Mary , to Capernaum to seeke the Centurion , to Iericho to seeke Zacheus . O what is a man , and the Sonne of man , that the Sonne of God should thus hunt after him ! Wee sought not him . l l Psal. 10. 4. The wicked through the pride of his countenance will not seeke after God . Behold , he seekes vs . We would not call vpon him , he sends Ambassadors to beseech vs . m m 2. Cor. 5. 20. Wee pray you in Christs stead , be ye reconcised to God . Indeede we cannot seeke him , till he first find vs . Oportuit viam inuenire errantes , errantes enim nequeunt inuenire viam . If the n n Ioh. 14. 6. Way had not found vs , we should neuer haue found the Way . I oe his mercie : Non solum redeuntem suscipit , sed perditum quarit . How ioyfull will hee be to find vs , that is thus carefull to seeke vs !

Let this teach vs , not to hide our selues from him . Wretched men , guiltie of their owne eternall losse , that will not bee found of Christ when hee seekes them . How shall they at the last day o o 1. Ioh. 2. 28. stand with confidence before him , that at this day runne from him ? If we will not be found to bee sanctified , wee cannot be found to be glorified . Paul p p Phil. 3. 9. desires to be found in Christ : in Christ found , for without Christ euer lost q q Ioh. 17. 12. Those that thou gauest me , I haue kept ; and none of them is lost , but the sonne of perdition . Woe to that man , when Christ shall returne with a Non inuentus . What can the shepheard doe but seeke ? nolunt inueniri ; they will not be found . What the charmer but charme ? Nolunt incantari , they will not bee charmed . What the Sutour but wooe ? nolunt desponsari , they will not bee espoused to Christ . What the Ambassador but beseech ? Nolunt exorari they will not be intreated . What then remaines ? r r Reu. 22. 11. He that will be vniust , let him bee vniust still : and hee that will bee filthy , let him bee filthy still . If wee will not be found of him when hee seekes vs , hee will not bee found of vs when wee seeke him . s s Prou. 1. 28. They shall seeke me early , but they shall not find me . Quaesitus contemnet , qui quarens contemnitur . Hee was despised when hee sought , and will despise when hee is sought to .

Three vicious sorts of men are here culpable . 1. Some sculke when Christ seekes . If there be any bush in Paradise . Adam will thrust his head into it . If there be any hole of pretence , Saul will there borough his rebellion . If Gehe●…i can shadow his briberie with a lie , Elisha shall not find him . When the Sunne shines , euerie bird comes forth , onely the owle will not bee found . These birds of darknesse cannot abide the light . t t Ioh. 3. 19. because their deeds are euill . Thus they play at All hid with God : but how foolishly ! Like that beaste that hauing thrust his head in a bush , and seeing no body , thinkes no body sees him . But they shall find at last , that not holes of u u Reu. 6. 16. Mountaines , nor caues of rockes , can conceale them .

2. Others play at fast and loose with God : as a man behind a tree , one while seene , another while hid . In the day of prosperitie they are hidden ; onely in affliction they come out of their holes . As some beasts are driuen out of their boroughes by pouring in scalding water : or as Absolon fetch'd Ioab , by setting a a 2. Sam. 14. 30. on fire his Barley fields . These are found on the Sunday , but lost all the weeke . Like the Deuill , they stand among the Sonnes of God yet deuoure the seruants of God . As Saul at one time prophecied with the Prophets , and at Iob. 1. another time massacred them . Christ cals them to a banket of prosperitie , they cry Hîc sumus , We are here : but if Satan ( in their opinion ) offer them better cheare ; Tibi sumus , We are for thee .

3. Others being lost , and hearing the seekers voyce , goe further from him . These are Wolues , not sheepe . The sheepe heares his voice , and comes : the Wolfe heares it , and flies . The nearer saluation comes to them , the further they runne from it . Because England tenders them the Gospell , they will runne as farre as Rome for damnation .

Christ came to seeke the lost sheepe ; Luk. 15. he found it , he layd it on his shoulders , and he reioyced . In his life he seekes the sinner till hee finde him . In his death hee layes him on his shoulders , bearing his sinnes in his bodie on the Crosse. In his resurrection he reioyced for him . In his ascension he opens the dores of heauen , & brings him home . Venit & invenit : hee comes to seeke , and he seekes to saue ; which is the next poynt ,

To saue .

Ecce Pietatem , Behold his goodnesse . Herod sought Christ ad interitum , to kill him : Christ seekes vs ad salutem , to saue vs . b b 1. Tim. 1. 15. This is a faithfull saying , and worthy of all acceptation : that Iesus Christ came into the world to saue sinners . Yeeld to be found , if thou wilt yeeld to be saued . There is nothing but good meant thee in this seeking . Vidimus & testamur , &c. c c 1. Ioh. 4. 14. We haue seene , and doe testifie , that the Father sent the Sonne to be the Sauiour of the world . The Fishermens riddle was , Those we could not find we kept , those we found we lost . But Christes course is otherwise : Whom he finds he saues ; whom he finds not are lost for euer . It was a Poeticall speech ; Amare & sapere vix conceditur dijs . To loue and to bee wise seldome meete . They are met in Christ : he did loue vs , suscepit naturam he became man : he was wise , occîdit peccatum , he killed sinne . In loue he seekes vs , in wisedome he saues vs : here was Amare & sapere . This sweet and comfortable note I must leaue to your meditations : my speech must end his sauing , though of his saluation there be no end . Paruum est seruare bonos : it is a small thing to saue those that are in no danger of spilling ; therefore lastly looke to the Obiect ;

The lost .

There Ecce Potestatem , behold his power . He is that d d Luk. 11. 22. ] strongest man , that vnbound vs from the fetters of sin and Sathan . Fortissimus ; for caetera excellit , caetera expellit : he excels the rest , he expels the rest . He had need be powerfull , that redeemes so weake man from the hands of so strong enemies . Magnus venit medicus , quia magnus iacebat aegrotus . The whole world was sicke : there had need be a great Physician , for there was a great Patient . Loe where wretchednes lies at the foot of Goodnesse ; ecce miserum ante misericordem . What but infinite Miserie should be the fit obiect of infinite Mercie !

Here was then the purpose of Christs comming ; to seeke the lost , to recall wanderers , to heale the sicke , to cleanse the Leprous , to reuiue the dead , to saue sinners . He e e Math. 9. 13. Luke 15. came not to call the righteous , but sinners to repentance . He leaues the nintie nine in the Wildernesse , to seeke the lost sheepe . Whether it bee meant of the iust Angels in Heauen ; as Ambrose , Chrysostome , Hilary , Euthymius thinke . Or those that thought themselues iust , as Bucer and Ludolphus ; the Scribes and Pharises , that presumed they needed no repentance . He embraceth Publicans and sinners , that confesse themselues sicke , and lacking a Physician ; sinfull wretches , and needing a Sauiour .

Those worldlings in the Gospell haue better cheare at home ; what care they for Christs supper ? It is the dry ground that thinkes well of raine , the hungry soule that is glad of sustenance . The mercie of God falls most welcome on the broken spirit . They that feele themselues miserable , and that they stand in need of euery droppe of his sauing bloud , to those it runnes fresh and sweet . They that feele themselues lost , are found . They are least of all lost , that thinke themselues most lost : they are nearest to their health , that are most sensible of their sicknesse . These hee seekes , these he saues : to these f f Postil . cathol con. 2. dom. 1. Aduent . Nascens se dedit in socium , con●…escens in cibum , moriens in pretium , regnans in praemium . In his birth he became their companion , in his life their food , in his death their redemption , in his glory their Saluation .

Lost ; but where was man lost ? There are diuerse loosing places .

1. A garden of delights : and there the first man lost himselfe , and all vs : in a Garden therefore our Sauiour found vs againe . We were Lost in a garden of rest , we are found in a garden of trouble . The serpent could neuer take the hare , ( he was too light footed for him ) till hee found him sleeping in a garden of sweet flowers , vnder which the serpent lay hidden . Whilst man not onely surfeits on pleasures , but sleepes in them , Satan that old serpent wounds him to death .

2. A wildernesse is a place able to loose vs : and that 's this world , a wide and wilde forrest ; many lost in it . Wee read of a rich man , Luk. 12. that lost himselfe in one corner of this wildernesse , his very barnes : strange , to be lost in a barne . And yet how many loose themselues in a lesse roome , their Counting house ! The vsurer hath there lost his soule , and no man can find it . It is so long wrapped vp among his bonds , till Satan take the forfeit . The depopulator takes a larger field to loose his soule in ; and to make sure worke , that grace may neuer find it , he hedges and ditches it in .

3. Another loosing place is a Labyrinth or Maze . In the Orchard of this world the God of it hath made a Labyrinth ; which St. Iohn describes . g g 1. Epist. 2. 16. The lust of the flesh , the lust of the eyes , and the pride of life . The entrance hereinto is easie ; as you haue seene in that Embleme of Suretiship , the Horne : a man goes gently in at the Butte end , but comes hardly out at the Buckall : the comming forth is difficult . It is so full of crooked meanders , windings , and turnings , out of one sinne into another ; from consent to delight , from delight to custome , from custome to impenitencie : that in this Labyrinth men soone grow to a maze , and know not how to be extricated . Labyrinthus , quasi labor intus : the wicked h h Wised. 5. 7. wearie themselues in the wayes of destruction .

Lust of the flesh , lust of the eyes , pride of life . Haec tr●…a pro trino Numine mundus habet . This is the trinitie the world worships .

Lust of the flesh . The adulterer looseth himselfe in the forbidden bed . Inter mammillas perditur : he is lost betweene the brests of a Harlot . He that seekes for him , must ( as the Pursuivant for the Seminary ) not forbeare the Mistresses bed to find him .

Lust of the eyes . Ahab casts a couetous eye at Naboths vineyard . Dauid a lustfull eye at Bathsheba . The eye is the pulse of the soule : as Physicians iudge of the heart by the pulse , so wee by the eye . A rolling eye , a rouing heart . The good eye keepes minute-time , and strikes when i●… should : the lustfull crotchet-time , and so puts all out of tune .

Pride hath lost as many , as any her fellow Deuils . They say , shee was borne in heauen , and being cast downe wandred vpon earth , where a woman tooke her in ; and there shee hath dwelt euer since . Indeed Esay 3. the shop of pride is the womans wardrobe : in this wardrobe many soules both of women and men too are lost . The common studie is new fashions ; but it is an ill fashion thus to loose the soule .

If we would get out of this maze , we must ( as God warned the i i Math. 2. 12. Wisemen ) depart another way . Out of lust we must wind forth by Chastitie , out of couetousnesse by Charitie , out of Pride by Humilitie . Penitence is the clew to guide vs forth : howsoeuer wee came in , we must goe out by Repentance .

4. A fourth loosing place is the multitude of new and strange wayes : wherein men wander , as Saul after his Asses , and are lost . There is a way to Rome , a way to Amsterdam : a way to the sillinesse of ignorance , a way to the fullennesse of arrogancie . None of all these is the way to Sion . In the multitude of wayes multitude of soules loose themselues .

5. Lastly some are lost in the darke vault of ignorance ; applauding themselues in their blindnes , and like Bats refusing the Sun-shine . They haue an k k Act. 17. 23. Altar , but it is Ignoto Deo , to an vnknowne God . Like the Hoast of the King of Syria , they are blind , and lost betwixt l l 2. King . 6. 19 Dothan and Samaria . They may grope ( as the Sodomites ) for the dore of heauen : but let not the Pope make them beleeue , that they can find it blind-fold . Ignorance is not Gods Starre-chamber of light ; but the Deuils vault of darkenes . By that doctrine Antichrist fils hell , and his owne coffers . The light that must bring vs out , is Iesus Christ : m m Ioh. 1. 9. Which lighteth euery man that commeth into the world . And his n n Psal. 119. 105 Word is a la●…pe vnto our feet , and a light vnto our pathes .

Thus you see , there are many places to be lost in ; but one way to be found ; and that is this ; The Sonne of man is come to seeke and to saue that was lost . O Iesus turne our wandring steps into the narrow way of righteousnesse . Come to vs that we may be sought , seeke vs that we may be found , find vs that we may be saued , saue vs that we may be blessed ; and blesse thy name for euer .

Amen .

A GENERATION OF Serpents OR The Poyson of Wickednesse . PSAL. 58. 4. Their poyson is like the poyson of a Serpent , like the deafe Adder that stoppeth her eare .

THis verse spends it selfe on a double comparison , of Persons , Conditions .

The Persons compared are Men and Serpents . The Conditions or Qualities vppon which the similitude stands , are Poyson and Deafenesse . The former whereof is indefinite ; Their Poyson is as the Poyson of a Serpent , any Serpent . The latter is restrictiue ; Their deafnesse is like the Adders ; one kind of Serpents .

I will beginne with the Conditions : for if the same qualities be found in Men , that are in Serpents ; there will follow fitly , too fitly , a comparison of their Persons . The first Qualitie here ascribed to the wicked by the Psalmist , is

Poyson .

There is such a thing as Poyson ; but where to bee found ; Vbi cumque fuerit , in homine quis quareret ? Wheresoeuer it is , in Man who would looke for it ? GOD made mans bodie of the dust ; he mingled no Poyson with it . He inspireth his soule from heauen , he breaths no Poyson with it . He feeds him with bread , he convayes no poyson with it . Vnde venenum ? Whence is this Poyson ? a a Mat. 13. 27. Didst not thou O Lord , sow good seed in thy field ? Vnde Zizaniae ? From whence then hath it tares ? Whence ? Hoc fecit inimicus ; the Enemie hath done this . We may perceiue the Deuill in it . That great Serpent , the red Dragon , hath powred into wicked hearts this Poyson .

His owne Poyson ? Malitiam wickednes , Cùm infundit peccatum , infundit venenum . When hee poures in Sinne , he poures in poyson . Sinne is Poyson . Originall pravitie is called Corruption ; actuall , Poyson . The violence and virulence of this venemous qualitie comes not at first . Nemo fit repente pessimus . No man becomes worst at first dash . Wee are borne corrupt , wee haue made our selues Poysonus . There be three degrees , as it were so many ages in sin . 1. Secret sin : an vlcer lying in the bones , but skin'd ouer with hypocrisie . 2. Open sin , bursting forth into manifest villanie . The former is corruption , the second eruption . 3. Frequented and confirmed sinne , and that is ranke poyson , enveneming soule and bodie .

When it is impostumated to this ripenes and rankenesse , it impudently iustifies wickednes for goodnesse ; venenum pro nutrimento ; poyson for nutriment . It feeds on , swallowes , digests sinne , as if it were nourishment . As Hemlocke is good meate for Goates , and Spiders for Monkeys . It despiseth all reproofe , b b Psal. 1. 1. sitting in the scorners chaire : Which for the poyson is called by diuines , Sedes Pestilentiae ; the Seat of Pestilence . Peccator cùm in profundum venerit , contemnet . When a wicked man comes to the depth and worst of sinne , ●…hee despiseth . Then the Hebrew will despise Moses : c c Exod. 2. 14. Who made thee a Prince , and a Iudge ouer vs ? Then Ahab will quarrell with Micheah , because he doth not d d 1. Kin. 22. 18. Prophecie good vnto him . Euery child in Bethel will mocke Elisha , and bee bold to call him e e 2. King . 2. 23. Bald pate . Here is an originall droppe of veneme swolne to a maine Ocean of Poyson . As one droppe of some Serpents poyson lighting on the hand , gettes into the veines ; and so spreads it selfe ouer all the bodie , till it hath stiffled the vitall spirits .

In this Poyson there is a double pestilent effect Inficit , Interficit . It is to themselues death , to others a contagious sicknesse .

To themselues

It is an epidemicall corruption , dispersing the venime ouer all parts of bodie and soule . It poysons the heart with falshood , the head with lightnesse , the eyes with adulterie , the tongue with blasphemie , the hands with oppression , the whole bodie with intemperance . It Poysons beautie with wantonesse , strength with violence , witte with wilfulnesse , learning with dissension , deuotion with superstition , religion with treason . If they be greater gifts , it poysons them with pride ; putting Cantharides into the oile-pot . If meaner , it poysons them with hypocrisie , putting Colocinthis into the porredge-pot . And where the Cantharides of Pride , or Coloquintida of hypocrisie are , there is venenum & exitium ; Poyson and death . This poyson , faster then a Gangrene , runnes from ioynt to ioynt ; as an enemie takes Fort after Fort , till he hath wonne the whole Countrey .

1. It is in the Thought : the f f Gen. 6. 5. imaginations are full of poison . Euery euil thought is not thus poisonous . There is malum innatum , and inseminatum , sayth Bernard . An euill bred in vs , and an euill sowne in vs . Sinnes , like Weeds , will grow fast enough without sowing : but Qui 〈◊〉 , he that g g Gal. 6. 8. sowes to the flesh , shall of the flesh reape corruption : hee that shall sow this venemous seed , poysons his soule . h h Ier. 4. 14. Clense thy heart from iniquitie , that thou mayest be saued . How long shall thy vaine thoughts lodge within thee ? Lodge : he doth not speake of transient ; but permanent sinnes . Such as i i Mic. 2. 1. meditate mischiefe ; studie to bee naught . Whose imaginations sucke poyson out of euery Obiect , yea though it bee good : as the Spider suckes poyson from the sweetest flower .

Vanishing thoughts , that passe through a good man without approbation , not without suppression , are properly Nec mors nec morbus animae , sed deformitas ; neither the disease nor death of the soule , but the deformitie . They are im●…issae ; Satans darts shot through vs : in corde , non de corde : in the heart , not of the heart . Which the godly Sentiunt , non consentiunt ; feele , but giue no liking to . They are our Crosses , not our sinnes . Such a thought is but morbus mentis , the disease of the mind ; the other morsus serpentis ; the wound or poyson of the Serpent . The allowed filthy cogitation is the poyson . Thus are the thoughts poysond .

2. From thence it runs to the Senses , and sets open those windows to let in the poisonous aire of wickednesse . The fiue Senses are the Cinque Ports , where all the great traffique of the Deuill is taken in . They are the Pores , whereby Sathan conveyes in the stinking breath of temptation .

The eare is set wide open to receiue in the poyson of scurrilous songs , obscene ●…ests , seditious libels . It is not onely an Atheman eare , nouitatis auida , greedie of newes : but a Cretian eare , prauitatis auida , greedie of euill . It listens to heare of ciuill warres , vnciuill treasons : it would faine haue heard the great thunderclappe , which the Gun-powder should haue made at the blowing vp of the Parliament house . Here is an eare for the Deuill . Such eares haue the Iesuites : they would faine heare of the ruine of kingdomes . What woulde make others k k 1. Sam. 3. 11. eares tingle , makes their eares tickle . Aures illae in se sentiant , quod audire de alij●… cupiunt . Let such eares feele that woe themselues , which they desire so earnestly to heare of others .

The Eye-lid is sette open with the gagges of Lust and Enuie . A libidinous eye drawes in much poyson . There be eyes full of adulterie , sayth the Apostle . They fetch in seedes of poyson from the Theater , yea ( I tremble to speake it ) from the Church of GOD. It beholdes beautie , ( Gods rare workemanshippe on a piece of clay ) not to blesse the Creator , but to draw a curse on the creature . Like a melancholy distracted man , that drownes himselfe in a cleare Chrystall riuer . O such chast Beautie is like the Bellowes ; though it owne breath bee cold , it makes them burne .

There is another kinde of Eye ; that deriues poyson to the heart ; the enuious eye , that is vexed at the richer furniture , fatter estate , or higher honour of another : thinking his owne not good , because his neighbour hath better . Any mans aduancement is so capitall an offence to his malice , that hee coulde shoote out his owne eyes , so they might bee balles of Wild-fire to consume him . But his malice suckes vp the greatest part of his owne venime ; and therewith poysons himselfe , rather then others . A man that sees him , would say , He is poysoned : for his bloud lookes of a yellowish colour , like those that are bitten with Vipers . His gall flowes as thicke in him , as if hee hadde a poysoned stomacke . If hee had , as Seneca wish'd to the Enuious , eyes in euery place ; his vncontainable poyson would soone burst him . As he is , he would bee anothers enemie , but is his owne mischiefe

3. From the Senses it runnes to the Tongue ; and sets it a swelling , a swearing , that it infects the aire , and poysons the very l l Zach. 5. 4. Walles of the house . The excrements of the Iewes spet vpon the face of our Sauiour , were not so feculent . Their blasphemies striue to blast , not onely the plants of the earth , but euen the planets of Heauen ; the Sunne and Starres : and if it were possible , they would make new wounds in the side of Iesus Christ . If any swearer thinke , I doe his tongue wrong ; let him read . Rom. 3. m m Rom. 3. 13. The poyson of Aspes is vnder their lippes . If you would know what that pestilent poyson is , the next verse expounds it . n n Ver. 14. Their mouth is full of cursing and bitternes . They cary worse poyson in ●…re , in their mouth ; then any serpent in caud●… , in his taile . o o Iam. 3. 8. Their tongue is full of deadly poyson . 1. They haue poyson . 2. not dead , but deadly ; mortall poyson . 3. not a little , but saturitie of it ; full of deadly poyson .

Poyson hath thus got from their silent thoughts , to their mouing senses ; and from thence to their , lowd and lewd talking tongues . And this bewrayes their venime , as the Serpents Hissing betrayes his malice . p p Eccl. 21. 26. The heart of fooles is in their mouth , but the mouth of the wise is in their heart . Cesar said , hee feared not Anthonie , whose heart was in his tongue ; but Cassius , whose tongue was in his heart . A wicked mans tongue discouers him . A bell may haue a cracke , though inuisible : take the clapper and strike , and you shall soone perceiue it . The vngodly may conceale his wickednesse by silence : but if the clapper strikes , if his tongue walkes , you shall quickly perceiue , he is crack'd . A poysond tongue cannot forbeare to sputter abroad his venime .

4. From the Tongue this poyson runnes to the Hands . Anaxagoras thought Man the wisest of all creatures , because hee hath hands : he might haue thought him the wickedest of all creatures , because he hath hands . No creature doth so much hurt with his teeth or talons , as the wicked man with his poysoned hands . A man doth greatly expresse himselfe by his hands . Paul by beckoning his q q Act. 21. 40. hand , procured silence . Much is done r r Pers. Satyr. 4. Maiestate manus , as the Poet ; by Maiestie of the hand . The witte seemes to manifest it selfe in the hands : as the Italians say of the Duchmen , that their witte dwells in their fingers end . The power in the hands . An nescis longas Regibus esse manus ? Yeeld the hand a principall instrument ; yet corruptio optimi pessima . The euill hand doth not so much manifest mans wittinesse , as his wickednes , s s Mic. 2. 1. They deuise iniquitie , and practise it , because it is in the power of the Hand . The poyson that was conceiued in their thoughts , dilates it selfe into their hands : cogitant , agitant .

God reproues the Iewes , that they had Manus sanguinum , t t Esa. 1. 15. bloudy hands . And the same Prophet seemes to liken it to a venemous infection : u u Esa. 59. 3. your hands are defiled with bloud . And if the tongue can be possibly brought , to smother the in cherished poison , yet manus manifestabit , the hand will discouer it . ver. 6. The act of violence is in their hands . The Israelites soone suspected , what a king Rehoboam would be when he threatned Grauitatem manus , to make his hand heauy ; yea his finger heauier then his fathers Loynes . Ahab quite disgraced himselfe for being thought religious , when hee laid a violent hand on Naboths vineyard . Ieroboam makes it plaine , that he bore no loue to Gods Prophets , cùm extendit manum ; when hee put forth his hand to strike one . Many Landlords seeme Christians , but they haue Rehoboams hand , a heauy hand on their Tenants , many vsurers come to Church , but they haue Ahabs hand , to take the forfeit of the poore debters heritage . Many parishioners seeme to loue their Prophets , but they haue Ieroboams hand , a hand that strikes them , if not in person , yet in estate ; vndoing them and their families . This is venenata manus , a poysond Hand .

5. Lastly this poyson hauing got possession of the thoughts , words , workes ; it must needs follow that it hath taken the Heart . a a Esa. 1. 5. Cor dolet , the whole heart is sicke . These corrupted simptomes proue that the heart is rotten b b Iob. 20. 14. 16. The very meate in their bowells is turned to the gall of Aspes . They sucke the poyson of Aspes . If you aske why they feele it not ; Paul sayes ; Their sense is lost : c c Eph. 4. 19. They are past feeling . Their whole selfe is changed into a disease . Their bodie is no longer Corpus , but Morbus . As Lucan . Totum est pro vulnere corpus . Their whole body is as one wound or sicknes . Neither can wee say so properly of them , that they are sicke , as that they are dead . Nonaegroti , sed defuncti : not diseased , but deceased .

And in all this obserue the effect of this Poyson in themselues . For it doth not onely annoy others , but mostly destroy themselues . And herein their poyson is not onely Tale and Tantum , such and so much as that of Serpents : but Plus & Perniciosius , more , and more dangerous . Seneca sayes , Venenum quod serpentes in alienam perniciem proferunt , sine sua continent . The poyson which serpents cast out to the domage of others , they retaine without their owne periudice . But the poyson of the wicked , dum alios inficit , seipsos interficit ; Whilest it infects others , kills themselues . d d Prou. 5. 22. His owne iniquities shall take the wicked himselfe . Their owne wickednesse , like poyson , hath in themselues these three direfull effects .

It makes them Swell . Swill . Burst .

1. It makes them swell with pride , and blowes vp the heart , as a bladder with a quill . e e 1. Sam. 25. 10 Quis est Dauid ? Who is Dauid ? and who is the Sonne of Iesse ? Yea f f Iob. 21. 15. Quis est Dominus ? Who is the Almightie , that wee should serue him ? Thus the Spider , a poysonous vermine , g g Prou. 30. 28. Climes vp to the roofe of the kings pallace . If he be in prosperitie nothing can hold him to a man . Be hee but a h h 2. King . 14. 9. Thistle , he sends to the king of Lebanon , for his daughter to be his Sonnes wife . Though he be but a dwarfe in comparison , he would swell to a son of Anak . Sinne hath puff'd him vp , & he forgets his maker . i i Ier. 5. 7. The Lord hath fed him to the full , & he rebells against him . We haue then good cause to pray with our Church ; In the time of our wealth , good Lord deliuer vs .

2. It makes them swill : the poyson of sinne is such a burning heate within them , that they must still bee drinking . And the deuill , their Physician , holds them to a dyet-drinke : they shall not haue the water of the Sanctuary , that would coole them : but the harsh , harish , & ill-brewd drinke of damnation . They shall tast nothing but sinne ; more poyson still . Which is so farre from quenching their thirst , that it enflames it . Totis exquirit in agris . Lucan . Quas modo poscit aquas , sitiens in corde venenum .

So a man puts out the Lampe by powring in more oyle and extinguisheth the fire by laying on fewel . This may for a small time allay the heate , as cold drinke to a burning feuer . So Ahabs , feruor was a litle delayed , with a draught of wine out of Naboths vinyard . But Satan holds his guests to one kind of lycour , and that 's ranke poyson ; the mudde of sinne and wickednesse . He allowes them no other watring place , but this Puddle-wharfe .

3. It makes them burst , here be the three sore effects of sinne in the soule , as of poyson in the body . Frst it makes a man swell , then it makes him drinke , lastly it it bursts him . Iudas is houen with couetousnes , hee drinkes the money of treason , and then he bursts . Rumpuntur viscera Iudae . k k Act. 1. 18. he burst out . This is the catastrophe of a wicked life . l l Iam. 1. 15. Then when lust hath conceiued , it bringeth forth sinne : and sinne , when it is finished , bringethforth forth death .

To others .

You see how fatall the poyson of the wicked is to themselues . It doth not onely rumperese , but corrumpere alios : burst themselues , but corrupt others . It depriues their owne good , it depraues others good . The hurt is doth to others , consists . in Correptione , Corruptione . in outward harming , in inward defiling them .

Outwardly

Their Poyson breakes forth in the iniuries of all about them . They spare neither forreiner nor neighbour . There be litle snakes in Babilon , that bite only forreiners , and not inhabitants . Pliny writes of Scorpions in the hill Caria , that when they sting , onely wound the naturall borne people of the Countrey ; but extraneos leuiter mordere , but bite strangers gently , or not at all . These , like fooles , not onely strike them that are nearest , but betweene their poyson in ruinam omnium , to the ouerthrow of all . Such a one cannot sleepe except he haue done mischiefe : nay hee dyes , if others doe not dye by him . Et si non aliqua nocu●…sset , mortuus esset . A mans Land cannot scape the poyson of the depopulator : nor his estate the poyson of the vsurer ; nor his children the rauisher : nor his peace the contender : nor his name the slanderer . If their poyson cannot preuaile ad interitum hominis , they will spend it ad interitum nominis . If they cannot murder , they will murmure . They are the Deuills bandogs ; as one calls Parsons the Popes Cerb●…rus . If they cannot come to bite , they will barke . If their sting cannot reach , their mouth shall sputter out their venime .

Yea some of them doe not onely this mischiefe whiles they liue , but etiam mortui , euen dead . As Herod , that caused the noble Sonnes of the Iewes to be slaine post mortem suam , after his death . They write of some serpents , that their poyson can doe no hurt except it bee shot from the liue bodies of them : but these leaue behind them a still euill-working poyson . As wee say of a charitable man , that hee doth good after hee is dead ; his almes maintaine many poore soules on earth , when his soule is in heauen : Et quamvis ipse sepultus , alit . So these wicked sinne perpetually euen dead . The incloser of commons sinneth after he is dead : euen so long as the poore are depriued of that benefite . He that hath robbed the Church of a tenth , & so leaues it to his heire , sinnes after he is dead : euen so long as God is made to loose his right . Moriente serpente moritur venenum : but here moriente homine viuit peccatum . As one sayd of a Lawyer that resoluing not to be forgotten , hee made his will so full of intricate quirkes ; that his executors ( if for nothing else ; yet ) for very vexation of law might haue cause to remember him . Ieroboams sinne of Idolatrie out liued him . The vniust decrees of a partiall Iudge may out liue him : euen so long as the adiudged inheritance remaines with the wrongfull possessor . The decrees of diuerse Popes ; as in curtalling the Sacrament , forbidding marriage , &c. are their still liuing sinnes though themselues be dead and rotten .

Inwardly .

Their poyson doth most hurt by Infection : their companie is as dangerous as the plague : a man cannot come neere them , but hee shall bee contaminated . Like the weed called Gosses , they make the ground barren wheresoeuer they grow . Their Poyson is got Per Contactum Contractum Compactum Conspectum

1. By touching : he that toucheth pitch , shall be defiled . It is dangerous to sport and dally with them : dum ludunt , laedunt . m m Prou. 26. 18. He casteth firebrands , and arrowes , and death ; and sayth , Am I not in sport . As Solomon sayth , Their very mercies are cruell : so their very iest is killing earnest .

2. By companying with them : they hurt by sporting , but worse by sorting . n n Prou. 1. 14. Cast in thy lot among vs , let vs all haue one purse . They that will quarter themselues with the wicked , must drinke of their poyson . If you aske , how happes it that their infection is not sm●…lt : Bernard answers ; Vbi omnes s●…rdent , vnius De Consider. minimè sentitur : one is not smelt , where all stinke .

3. By Confederacie ; which is yet a higher degree of receiuing their poyson . The first was alight dallying with their humours , the next a societie with them in some drunken riots and disorders : but this third is a conspiracie with them in their pernicious and deadly plotts . Thus a Seminary comes from Rome , and whistles together a number of traytors : he brought poison with him in a Bulls horne , and they all must drinke it . As they report , that once one scabbed sheepe from Spaine rotted all the sheepe of England .

In this maner is the poyson of adultery spread from a Harlot . In selling her flesh shee settes pretium peccati , and takes praemium peccati : either pretium pacti , or praemium facti : she hath her price , and giues her male his reward . This is a damnable combination : hee that goeth after her , poysons himselfe per compactum ; he bargaines for his owne destruction .

4. By Sight ; as they that looke on ill affected eyes attract some of the anguish by a kind of reflection . So the very beholding of their wicked example , deriues corruption to the heart by resultance . Many sinnes had beene vnknowne , if they had not beene learned by precedent . Great men gracelesse are the deuills speciall factors : they haue their new trickes of vanitie to teach others . And they often broach these new fashions of damnation , not so much out of affection to the thing it selfe , as to bee talk'd of . As Alcibiades cut off his dogs taile , that all the people might talke of his curtall . O the vnspeakable deale of poyson that is thus conueyed into mens hearts : and the innumerable soules , that goe to hell by patterne . Thus they hurt others .

But I haue beene too copious in discouerie of their poyson : I should come to their Deafnes ; but I am loth to speake of deafenesse till the end of the Sermon . Their poison being thus compared with the poison of Serpents , let vs now compare

Their Persons .

They are here sayd to bee Sicut Serpentes ; Like Serpents . But Mathew 23. o o Mat. 23. 33. CHRIST cals the Pharises very Serpents . And Iohn Baptist p p Mat. 3. 7. a generation of Vipers . And GOD telles Ezekiel , that he did q q Ezech. 2. 6. dwell among Scorpions . In these places the Sicut is left out , and the wicked are called very Serpents . Not that the frame and forme of their bodily constitution was Serpentine .

It was a foolish opinion among the Heathen , that there were Ophiogenes , or Anguigenae . They write of Ophion , the companion of Cadmus , and builder of Thebes , that he was made by Pallas , of a Dragons tooth . So Ephesus was once called Colubraxia : and the people thereof Ophiussa .

I haue read of one Exagon , an Ambassador to Rome , being at the Consuls command cast into a Tunne of snakes ; that they licked him with their tongues , and did him no harme . But to conclude hereon that these were of Serpents brood ; we might as well say , Daniel was borne of Lyons , because they did not hurt him .

They are mysticall Serpents , I meane . And if wicked men thinke scorne to be called Serpents , let them abhorre the qualities of Serpents . x x I referre you for this doctrine to my Sermon vpon Math. 10. 16. Sinne is of that power , that it can worke metamorphoses , and transforme men into beasts and serpents . Let vs now see what Serpents we haue among vs .

1. We haue the Salamander , the troublesome and litigious neighbour ; who euer loues and liues in the fire of contention . Whatsoeuer they talke that the Salamander is nourished by the fire ; yet Galen and Dioscorides affirme , that if it tarry long in it , it will bee burnt , when the humiditie is wasted . Whatsoeuer a man gettes by the fire of vexation , at last his humour will be wasted , his wealth spent , and himselfe consumed in his owne flames . Let no man thinke to get by his troublesomenesse , as if he could be fed with fire . They talke of a Net at Rome ( wherein Christs napkin is preserued ) that it is washed in nothing but fire . And Paulus Venetus speakes of a kind of earth in Tartaria ; which being spun into a threed , and wouen into cloth , is onely purged from all spots by washing it in the fire . But if euer any man grow rich by his contentiousnes , I will beleeue that fire is nourishment .

Some make the Embleme of Strife the Snake . Alecto sent a Snake to moue contention in the familie of Amata . Vnum de crinibus Anguem Conijcit , inque sinum praecordia ad intima subdit . Aeneid . 7. Let the vnquiet man , that is still vexing his neighbours with sutes and quarrels , here take his choice : whether he will be a Snake or a Salamander .

2. We haue the Dar●… ; and that 's the Angrie man . This is the Serpent that is thought to leape on Pauls hand . Iaculum vocat Affrica . It gathers it selfe into a heape on the toppe of a tree , and so flies at a man , tanquam Act. 28. Sagitta ; as a Dart. Such a Serpent is the hasty furious man ; he flies vpon another with a sudden blow . Some coniecture ( I know not how probably ) that these were the fiery Serpents in the Desart .

3. There is the Dipsas , the Drunkard . This Serpent liues altogether in moorish places : the serpent in the fennes , the man at the alehouse . Ovid writes of an old drunken woman . Est quaedam nomine Dipsas anus . Ex re nomen habet . Her name did agree with her nature . It is euer dry sayth Lucan . Medijs siti●…bant Dipsades vndis . If this Serpent wound a man , it turnes all his bloud into poyson . So the Drunkard turnes his bloud to water , his bread to drinke , his reason to poyson , his very soule to froth .

4. There is the Crocodile , the Hypocrite . He will sobbe , and sigh , and weepe , to get a man into his clutches . If his hypocrisie can get him into a good house , he will deuour the Patron that breedes him , the maintainer that feedes him : he vndoes the familie where he once sets a foote into theyr dores , or puttes a finger into their purses . Plinie sayth , the Crocodile is so delighted with the Sun-shine , that it lies on the earth immoueable , as if it were starke dead . Let the Hypocrite be frank'd vp with prosperitie , and hee sleepes as securely , as if earth had lost all windes , and heauen the thunder . His pamperd body growes so fatte , that his soule lies soft in it , at great ease , and is loath to rise .

5. The Cocatrice , that is sayd to kill with the eyes . Illius auditos expectant nulla susurros . The reason why Nicand . it killes by sight , is thus giuen ; because the beames of a Cocatrices eye corrupt the visible spirits of a man ; which corrupted , corrupt the other spirits comming from the braine , and life of the heart . Our common Phrase hath found out creatures to match this kind of Serpents ; Whores , vsually call'd Cocatrices . I would to God they were beleeued as dangerous as they are , and are named .

The Cocatrice is a very hote creature ; and therefore made with spiraments and breathing places all ouer the body : least the compage and iuncture of the whole composition should be dissolued . The intemperate heate of harlots is worse , and in some kind a very reflection from the fire of hell . There is an old tale , that England was once so pesterd with Cocatrices , that a certaine man found out one onely tricke to destroy them : which was by walking vp and downe in glasse before them ; whereby their owne shapes were so reflected vpon their owne faces , that they died . But it is idle , for it is more likely that the man should dye by the corruption of the aire from the cocatrice , then the cocatrice by the resultance of it owne similitude from the glasse . As the harlot will sooner peruert a man , then he shall conuert the harlot . Indeed they say , if they first see vs , they kill vs : if we first see them , they die . So if we first see the damnation of a Courtezan , we saue our selues : if they first see & wound vs , we dye of it .

6. There 's the Catterpillar ; you all know this to be the Couetous . I confesse that other Serpents are also fit emblemes of the couetous : as the Toad , that eats sparingly of the very earth for feare it should be all wasted & no food left for her . The Germane Painters to signifie Couetousnes , doe picture an old woman sitting vpon a toade . Or the Earth-worme : these wormes eate vp the fatt of the earth , toades eate vp those wormes , and dragons eate vp those toades . So lightly pettie vsurers eate vp the fatte of the Countrey , great oppressors deuoure those litle extortioners , and at last the great red dragon swallowes those oppressors .

But ▪ here I especially liken them to Catterpillars . Pline sayth , that litle wormes bred in the green leaues of plants , proue in three dayes catterpillars & eate vp those plants . The Countrey breeds , these couetous wretches , and they deuour her . He writes also that Catterpillars are bred by a dew , incrassated and thicked by the heate of the Sun . It is the warmth of prospertie , that breedes and feeds our vsurers . Others say , that they come of butterflies egs , the which heate of the Sunne hatcheth , working so fit a passiue matter to the forme of a catterpillar . So commonly your vsurer hatcheth , his riches out of the Butterflies egs , laid abroad by prodigall young gallants . The Scripture calls them great deuourers Ioel. 1. 4. Martial . Eracam vix pascit hortus vnam . A whole countrey wil not content one auarous catterpillar . At last the catterpillars perish of themselues ( as ours do wilfully ) through famine , & are transformed into a bare & emptie bagge or case . If they perish in summer , out of their rind being broken comes forth a butterfly . Iust as wee see often from the ruines of a dead vsurer , that was a Catterpillar ; springs a prodigall Heire , that is a painted Butterflie .

7. We haue also the Aspe●… that 's the traitours Seminary . Lucan writes , that the originall of Aspes was Affrica , and that merchants translated them into Europe . Sed quis erit nobis Lucripudor ! Inde petuntur Huc Lybicae m●…tes , & fec●…mus Aspida merces . But what is our gaine , sayth hee ? We haue made the Aspos a merchandice . So these our Aspes are bred in Italie , and ship'd ouer into England as a precious merchandice . They speake themselues so gentle , that a a Esa. 11. 8. a sucking child may play 〈◊〉 the hol●… of these Aspes : but wee haue found their boroughs the holes of treason , and their vaults the vaults of gunpowder . There is feud betwixt the Ichneumon and the Aspe : they oft fight : if the Aspe bite first , the Ichneumon dyes : if the Ichneumon first , the Aspe dyes . Let vs strike them with punishment , lest they strike vs with death . These Aspes kill many soules in our Land . Aspidis & mersu Loesum dormire fatentur In mortem , antidotum nec valuisse ferunt . If the be witched people once receiue their poyson , they sleepe to death : and no helpe preuailes , for they will not come to Church to be cured .

8. There is also the Lyzard , the Embleme of the Slothfull . As is also the Slow-worme , or the serpentine Tortoice . They write of the Lyzard , that hauing laid egges , shee forgets the very place where shee laid them . She will lie still till you cut her in pieces : and then the forepart runns away vpon two Legs , and the hinder part on other two : liuing apart till they meete againe , and then are naturally ●…onioyned . If the Lazy will follow the qualities , let them take the name of Lisards .

9. There is also the Sea-Serpent , and that 's the Pirate : a theefe crosse to all kind of theeues . For other theeues first fall to robberie , and then are cast into prison : but he first casts himselfe into a prison , and then falls to robberie . In a litle vessell , a very iayle , with a large graue round about it , he does all mischeefe . At last when he growes great , he ruines himselfe . They write of a Sea-dragon , that growes to a huge vastnesse : but then the winds take him vp into the aire , and by a violent agitation shake his body to pieces . A noble part of Gods prouidence ; to tame that himselfe which his creatures cannot .

10. There is the Stellion , and that is the Extortioner . Extortion and Cossenage is prouerbially called Crimen Stellionatus ; the sinne of Stellature . When the Stellion hath cast his skinne , hee greedily deuoures it againe : which sayth Theophrastus , hee doth in enuie , because he vnderstands that it is a noble remedie against the falling sicknes . So in malice it lines the guts with that couered the backe : & eats that in summer wherewith it was clothed in winter . It destroyes the honey of Bees Stellio saepe fauos ignotus adedit . So the extortioner spoiles the hiues , & deuours al the honey of pooremens gathering . It is a beast full of spottes . Aptumque colori . Virgil. Nomen habet , varijs stellatus corpore guttis .

The spots that sticke vpon an Extortioner are more Orid . innumerable . Cosonage is called Stellature . It were wel if such Extortioners were serued , as Budaus relates a historie of two Tribunes , Qui per Stellaturas militibus multum abstulissent ; whom the Emperor commaunded to be stoned to death .

11. The last is the great Serpent of all , Draco the deuill ; who is called the b b Reu. 12. 3. Great red Dragon . In idolatrous times and places dragons haue beene worshiped . The common distinction is , Angneb , 〈◊〉 Serpentes terrarum , Dracones Templorum . Snakes of the water , serpents of the earth , dragons of the Temple . There are too many wicked worldlings , that still worship this God of the world , the red Dragon . The dragons haunt principally trees of frankincense : Satan loues to haue men sacrifice to him : he tempted the son of God to fall downe & worship him . Nothing but the smoke of Styrax can driue away dragons : not holy water , not crossings , but onely faith in the Lord Iesus can put the deuil to flight . Serpens serpentem de●…rando fit Draco . The diuel at first was but a Serpent ; now by deuouring many millios of these serpents , the wicked ; he is become a Dragon .

I should here shew you two things .

1. The remedie to draw out this poyson , and to cure the soule ; which is onely Sanguis medici , the bloud of our Phisician . c c Ioh. 3. 14. As Moses lifted vp the serpent in the wildernesse , so was Christ lifted vp us a serpent ; that what eye of fayth soeuer lookes on him , he may be healed of the sting of those fiery serpents , and haue the damnable poyson of sinne drawne out .

2. That our next course is Repentance for our sinnes . That as the oile of Scorpions is the best remedie for them that are stung with scorpions : so repentance for sin , is the best remedie within vs to expell the poyson of sinne . Thinke of the Wise mans counsell ; d d Eccl. 21. 2. Flie from sin as from the face of a serpent : if thou commest too neare it , it will bite thee : and follow it .

Their Deafnesse remaines to be spoken & must remaine vnspoken . How should they be cured , that are deafe to the counsel of their Phisician ? Though there be poison in vs , euen the poiso of dragons , yet God blesse vs from the deafnesse of the Adder . Let vs heare our remedie , & embrace it : pray to God for it , and receiue it : and e e 1. Ioh. 1. 7. The bloud of Iesus Christ clenseth vs from all our sinnes . To this Sauiour let all that are saued , giue prayse and glory for euer and euer .

Amen .

HEAVEN MADE SVRE OR The Certaintie of Saluation . PSAL. 35. 3. Say vnto my soule , I am thy saluation .

THE words containe a Petition for a Benediction . The Supplicant is a king , and his humble ●…te ●…s to the king of kings : the king of Israel prayes to the king of heauen & ●…arth . He doth begge two things . 1. That God would saue him . 2. That God would certifie him of it . So that the Text may be distributed accordingly ; In salutem Dei , & cortitudinem rei : into Saluation and Assurance of it .

The Assurance

Lies first in the words , and shall haue the first place in my discourse . Wherein I conceiue two things ; the Matter and the Manner . The Matter is Assurance : the Manner how assured , Dic anima ; Say vnto my soule . From the matter or Assurance obserue ;

1. That Saluation may be made sure to a man . Dauid would neuer pray for that , which could not be . Nor would S. Peter charge vs with a dutie , which stood not in possibilitie to be performed . a a 2 Pet. 1. 10. Make your election sure . And to stoppe the ba●…ng throates of all cauilling aduersaries , Paul directly proues it . b b 2. Cor. 13. 5. Know yee not your owne selues , how that Iesus Christ is in you , except yee be reprobates ? We may then know that Christ is in vs : if Christ be in vs , we are in Christ : if we be in Christ , we cannot be condemned : for c c Rom. 8. 1. There is no damnation to them which are in Christ Iesus .

But I leaue this point , that it may be sure , as granted : and come to our selues that we may make it sure . The Papists deny this , and teach the contrary ▪ that Saluation cannot be made sure : much good do 't them with their sory and heartlesse doctrine . If they make that impossible to any , which God hath made easie for many ; d d Gen. 49. 6. Into their secret let not my soule come .

2. That the best Saints haue desired to make their Saluation sure . Dauid that knew it , yet intreats to know it more . Psal. 41. I know thou fauourest me : yet here still , Psal. 41. 11. Dic anima , Say vnto my soule , I am thy saluation . A man can neuer be too sure of his going to heauen . If we purchase an inheritance on earth , wee make it as sure , and our tenure as strong , as the brawne of the law , or the braine of Lawyers can deuise . We haue conueyance , & bonds , and fines ; no strength too much . And shal we not be more curious in the setling our eternal inheritance in heauen ? Euen the best certentie hath often in this thought it selfe weake Here wee find matter of consolation , of Reprehension , of Admonition . Comfort to some , reproofe to others , warning to al. 1. Of Cosolation . Euen Dauid desires better assurance : to keepe vs from deiection , behold they often thinke themselues weakest , that are the strongest . Sum Peccatorum maximus , dicit Apostolorum non minimus . He calls himselfe the Chiefest of sinners , 1. Tim. 1. 15. that was not the least of Saints . Indeed sometimes a deare Saint may want feeling of the spirit of comfort . Grace comes into the soule , as the morning Sun into the world : there is first a dawning , then a meane light , and at last the Sunne in his excellent brightnesse . In a Christian life there is Professio , Profectio , Perfectio . A profession of the name of Christ wrought in our conuersion : not the huske of religion , but the sap : a pure heart , a good conscience , and faith vnf●…ned . Next there is a profection or going forward ●…n grace ; working vp our saluation in feare and trembling . Last a perfection or full assurance , that we are sealed vp to the day of redemption .

And yet after this full assurance there may bee some feare : it is not the commendation of this certainty to bee void of doubting . The wealthiest Saints haue suspected their pouertie : and the richest in grace are yet poorest in spirit . As it is seene in rich misers ; they possesse much , yet esteeme it little in respect of what they desire : for Plenitudo opum non implet hiatum mentis : the fulnesse of riches cannot answere the insatiable affection . Whence it comes to passe , that they haue restlesse thoughts , and vexing cares for that they haue not , not caring for that they haue . So many good men , rich in the graces of Gods spirit , are so desirous of more , that they regard not what they enioy , but what they desire : complaining often that they haue no grace , no loue , no life . God doth sometimes from the best mens eyes hide that sauing goodnesse , that is in their hearts .

1. To extend their desires , and sharpen their affection . By this meanes he puts a hunger into their hearts after righteousnes ; whereas a sensible fulnes might take away their stomaches . Deferred comforts quicken the appetite .

2. To enlarge their ioyes , when they shall finde againe the consolation , which they thought lost . Defiderata diù 〈◊〉 veni●…t . What we much wished before it came , we truely loue when it is come . Our Lady had lost our Lord . Luk. 2. three dayes : who can expresse the ioy of her soule when shee found him ! Shee reioyced not onely as a Mother finding her Sunne ; but as a sinner finding her Sauiour . Iucundè obtinetur , quod diù detinetur . What was detained from vs with griefe , must needs be obtained of vs with ioy .

3. To trie , whether we will serue God gratis ; and be constant in his obedience , though we find no present recompence . Satan obiects that against Iob , Pro nihilo ? Doth Iob feare God for nought . Thus put to the Test , Iob. 1. 9. whether our seruice proceed from some other oblique respect ; or meerely out of loue to God : when nothing but smart is presented to our instant sense .

4. That our care may be the greater , to keepe this comfort when we haue it . Quod lachrymanter Iugemus ademptum , vigilanter seruamus adeptum . If we so sorrowfully lamented the losse , sure we will looke well to the possession .

In all this ; Deus dona sua non negat , sed commendat . God intends not to deny vs his comforts , but to instruct our hearts how to value them . Citò data viliscunt . If we might haue them for the first asking , their worth would fall to the opinion of cheapnesse and contempt . Wee shall haue it , though we stay for it . And to comfort vs , let vs assuredly know , that this mourning for Gods absence , is an euident demonstration of his presence .

2. Of Reprehension to others , that say they are sure of the purchase , before they euer gaue earnest of the bargaine . Presumption is to be auoided so well as despaire . For as none more complaine that they want this assurance , then they that haue it : so none more boast of it then they that haue it not . The fond hypocrite takes his owne presumption for this assurance : he liues after the flesh , yet brags of the Spirit . This false opinion ariseth partly from his owne conceite , partly from Satans deceite .

1. From his owne Conceit : he dreames of the Spirit , and takes it granted that it euer rests within him : but when his soule awakes , he finds there no such manner of guest ; the holy Spirit neuer lodged there . a a Prou. 30. 12. There is a generation that are pure in their owne eyes : yet are not washed from their filthinesse . These pure people so vaunt the●… assurance of saluation ; that they will scarce change places in heauen with St. Peter , or St. Paul without boote . The infallible marke of distinction which the Apostle sets on the Sonnes of God , is this : they are led by the Spirit . Rom. 8. b b Rom. 8. 14. and Gal. 5. 18. So many as are led by the Spirit of God , 〈◊〉 sonnes of God . The holy Ghost is their God , and their guide●… and this Spirit c c Ioh. 16. 13. 〈◊〉 them into all truth : and guides them d d Psal. 143. 10. into the land of righteousnes . But these men will Spiritum d●…ere , lead the Spirit . They are not ductible ; they will not be led by the Spirit into truth and pence ; but they will lead the Spirit , as it were , ouer-rule the holy Ghost to patronize their humours . Let them be adulterers , vsurers , bribe-corrupted ; sacrilegious , &c. yet they are still men of the Spirit . But of what Spirit ? Nes●…tis : we may say to them , as Christ to hit two hote disciples ; e e Luk. 9. 55. ye know not of what Spirit you are . It is enough , they thinke , to haue oculos in coelo , though they haue manus in fundo , animos in profund●… . It is held sufficient to haue eyes fixed on heauen , though couetous hands busie on earth , and crafty minds deepe as hell . This ouer-venturous conceite , that heauen is theirs how base and debauched liues so euer they liue , is not assurance , but presumption .

2. This ariseth from Satans Deceite : who cryes like Corah . f f Numb. 16. 3. Ye take too much vpon you , seeing all the congregation is ●…ily , euery one of them . You are holy enough , you are sure of heauen : what would you more ? You may sit downe , and play : your worke is done . Hereupon they sing peace and Requiems to their soules ; and begin to wrappe vp their affections in worldly ioyes : But Tranquilitas ista tempestas est : this calme is the most grieuous storme . This is carnall securitie , not heauenly assurance . As the Iewes went into captiuitie with Templum Domini , the Temple of the Lord , &c. in their lips : so many go to hell with the water of Baptisme on their faces , and the assurance of saluation in their mouthes .

3. Of Instruction , teaching vs to keepe the euen-way of comfort : eschewing both the rocke of presumption on the right hand , and the gulfe of desperation on the left . Let vs neither be Tumidi , nor Timidi : neyther ouer bold , nor ouer-fainting . But endeuour by faith to assure our selues of Iesus Christ : and by repentance to assure our selues of faith : and by an amended life to assure our selues of repentance . For they must here liue to Gods glory , that would hereafter liue in Gods glory .

3. In the next place obserue the meanes how we may come by this assurance . This is discouered in the text : Dic animae ; Say vnto my Soule . Who must speake ? God . To whom must he speake ? to the Soule . So that in this assurance God and the Soule must meet . This St. Paul demonstrates : g g Rom. 8. 16. The Spirit it selfe beareth witnesse with our spirit , that we are the children of God . The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , contestari , to beare witnesse together . Neither our spirit alone , nor Gods spirit alone makes this Certificate ; but both concurring .

Not our spirit alone can giue this assurance : for mans heart is alwayes euill , often deceitfull . At all times euill . h h Gen. 6. 5. Euery imagination of the thoughts of his heart is onely euill continually . At some times deceitfull . i i Ier. 17. 9. The heart is deceitfull aboue all things ; and desperately wicked : Who can know it ? Non noui animam meam ; sayth Iob. k k Iob. 9. 21. I know not my owne soule ; though I were perfect . And Paul concerning his Apostleship . l l 1. Cor. 4. 4. I know nothing by my selfe , yet am I not hereby iustified . And if Dauids soule could haue made a sufficient testimony alone , what needed he pray Dic animae ? say Thou to my soule ? Some haue a true zeale of a false Religion , and some a false zeale of a true Religion . Paul before his conuersion had a true zeale of a false Religion . m m Gal. 1. 14. I was exceedingly zealous of the traditions of my Fathers . The Laodiceans had a false or rather no zeale of a true Religion . n n Reu. 3. 15. I know thy works , that thou art neither hote nor cold . So that when about this certificate a man deales with his heart singly , his heart will deale with him doubly .

No nor doth Gods spirit alone giue this Testimony : least a vaine illusion should be taken for this holy perswasion . But both Gods spirit and our spirit meeting together are Concordes , and Contestes ; ioynt witnesses . Indeed the principall worke comes from Gods spirit : he is the primary cause of this assurance . Now he certifies vs by word , by deed , and by seale . By word , terming vs in the Scripture Gods children ; and putting into our mouthes that filiall voyce , whereby wee cry Abba Father . By deed ; o o Gal. 5. 22. the fruit of the spirit is loue , ioy , peace , long-suffering , &c. By these is our p p 2. Pet. 1. 10. Election made sure , sayth Saint Peter . By Seale ; Grieue not the holy spirit of God , by whom you are sealed to the day of redemption . Now our spirit witnesseth with him from the sanctitie of our life , faith and reformation . q q Ioh. 5. 10. He that beleeueth on the sonne of God , hath the witnesse in himselfe .

4. Lastly , this is the sweetest comfort that can come to a man in this life ; euen an heauen vpon earth , to be ascertained of his saluation . There are many mysteries in the world , which curious wits with perplexfull studies striue to apprehend . But without this , he that r r Eccl. 1. 18. encreaseth knowledge , encreaseth sorrow . Vnum necessarium ; this one thing is onely necessary : whatsoeuer I leaue vnknowne let me know this that I am the Lords , Qui Christum discit , satis est , si caetera nescit . He may without danger be ignorant of other things , that truely knows Iesus Christ .

There is no potion of miserie so embittered with gall , but this can sweeten it with a cofortable rellish . When enemies assault vs , get vs vnder , triumph ouer vs , imagining that saluation it selfe cannot saue vs : what is our comfort ? Noui in quem credidi , I know whom I haue beleeued ; I am sure the Lord will not forsake me . Deficit panis ? thou wantest bread ; God is thy bread of life . We want a pillow : God is our s s Psal. 32. 7. Fulgent . resting place . We may be Sine veste , non sine fide ; sine cibo , non sine Christo : sine Domo , non sine Domino . Without apparell , not without faith : without meate , not without Christ : without a house , neuer without the Lord . What state can there be , wherein the stay of this heauenly assurance giues vs not peace and ioy ?

Are we clapt vp in a darke and desolate Dungeon : there the light of the Sunne cannot enter , the light of mercie not be kept out . What restrained bodie , that hath the assurance of this eternall peace , will not pittie the darknes of the prophane mans libertie ; or rather the libertie of his darkenesse ? No wals can keepe out an infinite Spirit : no darkenes can be vncomfortable , where the t t Iam. 1. 17. Father of lights , and the u u Mal. 4. 2. Sunne of righteousnesse shineth . The presence of glorious Angels is much , but of the most glorious God is enough .

Are we cast out in exile ; our backes to our natiue home , all the worlds our way . Whether can we goe from God ? a a Psal. 139. 7. Whether shall I goe from thy face ? or whether shall I flie from thy presence ? If I ascend , &c. That exile would be strange , that could separate vs from God . I speake not of those poore and common comforts ; that in all Lands and coasts , it is his Sunne that shines ; his elements of earth or water that beares vs , his aire we breath . But of that speciall priuiledge , that his gracious presence is euer with vs : that no sea is so broad , as to deuide vs from his fauour : that wheresoeuer we feed , he is our host : wheresoeuer we rest , the wings of his blessed prouidence are stretched ouer vs . Let my soule be sure of this , though the whole world be traytors to me .

Doth the world despise vs ? We haue sufficient recompence , that God esteemes vs . How vnworthy is that man of Gods fauour , that cannot goe away contented with it , without the worlds ! Doth it hate vs much ? God hates it more . That is not euer worthie which man honours ; but that is euer base which God despises . Without question the world would bee our friend , if God were our enemie . The sweetnes of both cannot bee enioyed ; let it content vs , wee haue the best .

It may be , pouertie puts pale leannes into our cheeks : God makes the world fat , but withall puts leannesse into the soule . We decay in these temporall vanities , but we thriue in eternall riches . b b Iob. 5. 22. The good man laughes at destruction and dearth . Doth sicknes throw vs on our weary beds ? It is impossible any man should miscarry , that hath God for his Physitian . So Martha confessed to Iesus ; c c Ioh. 11. 21. Lord , if thou hadst beene here , my brother had not dyed . Thy bodie is weake , thy soule is strengthened : dust and ashes is sicke , but thy eternall substance is the better for it . d d Psal. 119. 71. It is good for me that I haue beene afflicted , that I might learne thy statutes .

Lastly doth the ineuitable hand of death strike thee ? Egredere anima mea , egredere . Goe forth my soule with ioy and assurance ; thou hast a promise to be receiued in peace . Happie dissolution , that parts the soule from the bodie , that it may knit them both to the Lord . Death like the proud Philistine comes marching out in his hydeous shape , daring the whole Hoast of Israell to match him with an equall combatant . The Atheist dares not die , for feare ( non esse ) that hee shall not be at all : the couetous vsurer dares not die , for feare ( male esse ) to be damned : the doubtfull conscience dares not die , because he knowes not ( an sit , an non sit , an damnatus sit ) whether he shall be , or be damned , or not bee at all . Onely the resolued Christian dares die , because he is assured of his election : he knows he shall be happie ; and so lifts vp pleasant eyes to heauen , the infallible place of his eternall rest . He dares encounter with this last enemie , trample on him with the foote of disdaine , and triumphantly sing ouer him ; e e 1. Cor. 15. 15 O death where is thy sting ? O graue where is thy victorie ? He conquers in being conquered ; and all because God hath sayd to his Soule ; I am thy Saluation .

The poore Papist must not beleeue this : such an assurance to him were Apocryphall , yea hereticall . He must lie on his death-bed , call vpon what Saint or Angell he list ; but must not dare to beleeue hee shall goe to heauen . O vncomfortable doctrine , able to loose the soule ! What can follow , but feares without , and terrours within ; distrustfull sighes , and heart-breaking grones ! Goe away he must with death ; but whither he knows not . It would be presumption to be confident of heauen . How should Purgatory stand , or the Popes kitchin haue a Larder to maintaine it , if men might be sure of their saluation ? Herefore they bequeath so great summes for masses and Dirge's , and Trentals , to bee sung or sayd for them after they are dead : that their soules may at the last be had to heauen ; though first for a while they be reezed in Purgatory . If this be all the comfort their Priests , Iesuites , and Confessors can giue them ; they may well say to them , as Iob to his friends ; f f Iob. 16. 2. Miserable comforters are ye all .

But he that hath Stephens eyes , hath also Pauls heart , and the Saints tongue . He that with Stephens eyes can see that g g Act. 7. 55. Sonne of man standing on the right hand of God ; as if his armes were open to wel-come and embrace him : must needs with Paul h h Phil. 1. 23. desire to be dissolued , and to be with Christ : and with the Saints cry ; Come Lord ; how long ! Amen , euen so come Lord Iesus .

Thus much for the matter of the Assurance ; let vs now come to the manner . Dic Animae .

Say vnto my soule .

Say : but is God a man ? hath he a tongue ? how doth Dauid desire him to speake ? That God who made the eare , shall not he heare ? he that made the eye , shall not ●…e see ? he that made the tongue , shall not he speake ? He that sees without eyes , and heares without eares , and walkes without feete , and workes without hands , can speake without a tongue . Now God may be sayd to speake diuerse wayes

1. God hath spoken to some-by his owne voice . To Adam ; vocem audiuerunt : they heard the i i Gen. 3. 8. voyce of God &c. To Israel . k k Deut. 4. 15. The Lord spake vnto you out of the midst of the fire : ye heard the voyce of the words but saw no similitude : onely you heard a voyce . To Christ : l l Ioh. 12. 28. I here came a voyce from heauen , saying : I haue both glorified it , and I will glorifie it . This S. Peter testifies . m m 2. Pet. 1. 17. There came a voyce from the excellent glory ; This is my beloued sonne , in whom I am well pleased .

2. To omit visions , and dreames , and cloudes and Cherubins and Angells , vrim and thummim : God speakes also by his workes . n n Psal. 19. 1. The heauens declare the glory of God ; and the firmament sheweth his handie worke . M●…nus loquuntur ; his workes haue a tongue . Opera testantur de me , sayth Christ : my workes beare witnesse of me . We may thus vnderstand God ex operibus ; his actions preach his will .

3. God speakes by his Sonne . Hebr. 1. God who at sundry times , and in diuers manners , spake in t●…me past vnto the Fathers by the Prophets ; hath in these last daves spoken vnto vs by his Sonne . Hee is therefore called the Word . Ioh. 1 The sacred Scriptures , and sayings of the Prophets , giuen by the inspiration of God ; ( for o o 2. Pet. 1. 20. no prophecie is of private interpretation : it came not by the will of man ; but holy men spake as they were moved by the Holy Ghost . ) are called Verbum Domini , the word of the Lord . But to distinguish God the Sonne from those words , he is after an eminent sort called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The word , or That excellent word . As also hee is called ( not a light , but ) p p Ioh. 1. 8. That light : ( not a lambe , but ) q q ver. 29. ●…hat lambe . Not a vocall word formed by the tongue beating the aire ; for hee was before eyther sound or aire . But the mentall and substantiall word of his Father ; but Ipse Pater●… 〈◊〉 , effigies lumenque a lumine vero . Pallad.

According to that of Paul . r r Hebr. 1. 3. The brightnesse of his glory , and expresse image of his person .

4. GOD speakes by his Scriptures . s s Rem. 15. 4. Whatsoever things were writen aforetime , are written for our learning : that wee through patience , and comfort of the Scriptures might haue hope . Scripta sunt , they are written . Things that go onely by take , or tradition , meete with such variations , augmentations , abbreuiations , corruptions , false glosses ; that as in a Lawyers pleading , Truth is lost in the Quaere for her . Related thinges wee are long in getting , quicke in forgetting . Therefore God commanded his law should be written . Litera scripta manet .

Thus God doth effectually speake to vs . Many good wholesome instructions haue drop'd from humane pennes ; to lesson and direct man in goodnesse . But there is no promise giuen to any word to conuert the soule , but to Gods word .

Without this Antiquitie is noueltie , Noueltie subtletie , Subtletie death . Theologia Scholastica multis modis sophistica . Schoole Diuinitie is little better then meere Sophistrie . Plus argutiarum quam doctrine , plus doctrina quàm vsus . It hath more quicknesse then soundnesse , more fauce then meate , more difficultie then doctrine , more doctrine then vse .

This Scripture is the Perfect and Absolute rule . Bellarmine acknowledgeth two thinges requireable in a Perfect Rule ; Certaintie , and Evidence . If it bee not certaine , it is no Rule : if it bee not euident , it is no rule to vs . Onely the Scripture is both in truth and euidence a perfect rule . Other writings may haue canonicall veritie , the Scripture onely hath canonicall authoritie . Others like oile may make cheerefull mans countenance ; but this like Bread strengthens his heart . This is the absolute Rule ; t t Gal. 6. 16. And as many as walke according to this Rule , peace be on them , and mercie , and vppon the Israel of God .

O that wee had hearts to blesse GOD for this mercie , that the Scriptures are among vs , and that not sealed vp vnder an vnknowne tongue . The time was when a deuout Father was glad of a piece of the new Testament in English : when he tooke his little Sonne into a corner , and with ioy of soule heard him reade a chapter : so that euen Children became Fathers to their Fathers , and begate them to CHRIST . Now as if the commonnesse had abated the worth , our Bibles lie dusty in the windowes : it is all if a Sunday-handling quite them from perpetuall obliuion . Few can read , fewer do reade , fewest of all read as they should . God of his infinite mercie lay not to our charge this neglect .

5. GOD speakes by his Ministers , expounding and opening to vs those Scriptures . These are Legati a latere ; dispencers of the mysteries of heauen . u u 2. Cor. 5. 20. Ambassadors for CHRIST : as if God did beseech you through vs , so wee pray you in Christs stead , that you would be reconciled to God . This voice is continually sounding in our Churches , beating vpon our eares ; I would it could pierce our consciences , and that our liues would eccho to it in an answerable obedience . How great should be our thankfullnesse !

God hath delt with vs as hee did with Eliah . a a 1. King . 19. 11. The Lord passed by , and a great strong wind rent the mountaines , and brake in pieces the rockes before the Lord ; but the Lord was not in the wind . After the wind came an earthquake , but the Lord was not in the earthquake . After the earthquake , a fire ; but the Lord was not in the fire . And after the fire , a still voyce : and the Lord came with that voyce . After the same manner hath God done to this Land . In the time of K. Henry 8. there came a great and mightie Wind , that rent downe Churches , ouerthrew Altarages , impropriated from Ministers their liuings : that made Lay-men substantiall Parsons , and Clergie men their vicar-shadowes . It blew away the rights of Leui , into the lappe of Issachar : a violent wind : but God was not in that wind . In the dayes of King Edward the sixt there came a terrible Earthquake , hideous vapours of Treasons and conspiracies , rumbling from Rome , to shake the foundations of that Church , which had now left off louing the Whore , and turned Antichrist quite out of his saddle . Excommunications of Prince and people , execrations and curses in their tetricall formes with Bell , Booke , and Candle ; Indulgences , Bulls , Pardons , promises of heauen , to all traytors that would ext●…rpate such a King and kingdome : a Monstrous earthquake ; but GOD was not in the Earthquake . In the dayes of Queene Mary came the Fire , an vnmercifull fire : such a one as was neuer before kindled in England , and ( wee trust in Iesus Christ ) neuer shall be againe . It raged against all that professed the Gospell of Christ : made bonefires of silly women for not vnderstanding that their ineffable mysterie of Transubstantiation ; burnt the mother with the child : Boner and Gardiner those hellish bellowes that set it on flaming . A raging and insatiable fire ; but God was not in that fire . In the dayes of Queene Elizabeth of blessed memorie , came the still voyce , saluting vs with the songs of Sion , and speaking the comfortable things of Iesus Christ : and GOD came with his voyce . This sweete and blessed voyce is still continued by our Gracious Soueraigne : GOD long preserued him with it , and it with him , and vs all with them both .

Let vs not say of this blessing , as Lot of Zoar ; Is it not a litle one ? nor bee weary of Manna with Israel : lest GODS voyce grow dumbe vnto vs , and ( to our woe ) wee heare it speake no more . No , rather let our hearts answere with Samuel ; b b 1. Sam. 3. 10. Speake Lord , for thy seruants heare . If wee will not heare him say to our soules , I am your saluation : wee shall heare him say , Depart from mee , I know you not . So sayth wisedome ; c c Prou. 1. 26. Because I haue called , and yee refused : I will therefore laugh at your calamitie , and mocke when your feare commeth . The gallant promiseth himselfe many yeares , and in them all to reioyce : hee thinkes of Preachers , as the Deuill sayd of CHRIST ; that we come to torment him before his time . Well then , Reioyce sayth GOD : d d Ecel. 11. 9. Let thy heart cheare thee in the dayes of thy youth . But ironice , hee mockes when hee sayes so . Now quod Deus loquitur ridens , tu lege lacrymans : What God speakes laughing , doe thou read lamenting . If God once laughes , itis high time for vs to weepe : They will not heare God when he preacheth in their health : God will not heare them when they pray in their sicknes . They would not hearken to him in the Pulpit , nor hee to them on their death bed .

6. God speakes by his Spirit : This spirit beareth witnesse with our spirit &c. Perhaps this is that e e Esa. 30. 21. voyce behind vs ; as it were whispering to our thoughts ? This is the way , walke in it . This is that speaking Spirit : f f Math. 10. 20. It is not yee that speake ; but the Spirit of your Father , which speaketh in you . It is this Spirit that speakes for vs , and speakes to vs , and speakes in vs . It is the Churches prayer ; g g Cant. 1. 2. Let him kisse mee with the kisses of his mouth . Sanctus Spiritus osculum Patris . The holy Ghost is the kisse of God the Father . Whom God kisseth , he loueth .

Now by all these wayes doth God speake peace to our consciences , and say to our soules , that hee is our Saluation .

1. Hee may speake with his owne voyce : and thus he gaue assurance to Abraham ; h h Gen. 15. 1. Feare not , I am thy shield , & thy exceeding great reward . If God speake comfort , let hell roare horrour . 2. Hee may speake by his workes : actuall mercies to vs demonstrate that we are in his fauour , and shall not be condemned . i i Psal. 41. 11. By this I know thou fauourest mee , because mine enemie doth not triumph ouer mee . 3. Hee may speake by his sonne ; h h Math. 11. 28. Come to mee all that labour , and are heauie laden , and I will ease you . 4. He may speake by his Scripture this is Gods Epistle to vs , and his letters Patent , wherein are granted to vs all the priuiledges of saluation . An vniuersall Siquis : Whosoeuer beleeues , and is Baptised , shall be saued . 5. He may speake by his Ministers to whom he hath giuen k k 2. Cor. 5. 19. the Ministerie of reconciliation . 6. He doth speake this by his spirit : he l l Gal. 4. 6. sendeth forth the spirit of his sonne into our hearts , crying Abba Father . By all these voyces God sayes to his elect , I am your saluation .

To my Soule .

Many heare God speaking comfort to the corporall care , that heare him not speaking this to the soule . They heare him , but they feele him not . The best assurance is from feeling . m m Gen. 27. 21. Come neare , let mee feele thee my Sonne , sayd Isaacto Iacob : let me feele thee , my Father ; say wee to God . The thronging Iewes heard Christ , but Zacheus that beleeuing Publican felt Christ . n n Luk. 19. 9. This day is saluation come to thy house .

My Soule .

There is no vexation to the vexation of the soule : so no consolation to the consolation of the soule . Dauid in this Psalme calls it his Darling . o o Ver. 17. Rescue my soule from their destructions , my Darling from the Lyons . The same Prophet complained of a great vnrest , when p p Psal. 42. 11. his soule was disquieted within him . Ionas of a grieuous sicknesse , when q q Ioh. 2. 7. his soule fainted . Ioseph had a cruell bondage , when r r Psal. 105. 18. The yron entred his soule . So no comfort to the comfort of the soule . In the multitude of my thoughts within me , s s Psal. 94. 19. Thy comforts haue refreshed my soule . The wicked heare tell of Gods mercies : communitur audimus verbum salutis : but God speakes not to their soules . Therefore they cannot say with Mary ; My soule reioyceth . This ioy , when God speakes peace to the soule , is ineffabile gaudium : a iubilation of the heart , which a man can , neither recitare , nor reticere : neither suppresse , nor expresse . It giues end to all ●…arres , doubts , and differences ; ouercomes the world , non-sutes the deuill ; and makes a man keepe Hilary Terme all his life .

To my Soule .

Mine ; I might here examine whose this Mea is ; who is the owner of this my ? A prophet , a king , a man after Gods owne heart ; that confessed himselfe the beloued of God ; that knew the Lord would neuer forsake him ; holy , happy Dauid ownes this meae : hee knowes the Lord loues him , yet desires to know it more ; Dic animae Mea ; say to My soule .

But let this teach vs to make much of this My. Luther sayes , there is great diuinitie in pronounes . The Assurance that GOD will saue some is a fayth incident to Deuills . The very Reprobates may beleeue that there is a booke of Election ; but GOD neuer told them , that their names were written there . The hungry begger at the Feast-house gate smells good cheare , but the Master doth not say ; this is prouided for thee . It is small comfort to the harbourlesse wretch , to passe through a goodly Citie , and see many glorious buildings ; When hee cannot say ; Haec mea domus , I haue a place here . The beautie of that excellent Citie Ierusalem , built with Saphyres , Emeralds , Chrysolites , and such Reu. 21. precious stones : the foundation and walls whereof are perfect gold ; affords a soule no comfort ; vnlesse hee can say , mea ciuitas , I haue a Mansion in it . The all sufficient merits of Christ doe thee no good , vnlesse tua pars & portio : hee bee thy Sauiour . Happy soule , that can say with the Psalmist . O Lord thou art my portion . Let vs all haue oyle in our Lampes ; lest if wee bee then to buy , beg , or borow ; wee be shut out of doores like the fooles not worthy of entrance . Pray Lord say vnto my soule , I am thy saluation .

I am thy saluation .

The Petition is ended : I will but looke into the Benediction : wherein I should consider these foure circumstances ; Quis , quid , Cui , quando . Who , What , to Whom , When.

Who.

The Lord : to the Lord Dauid prayes . He hath made a good choice , for there is saluation in none other . t t Hos. 13. 9. Thou hast destroyed thy selfe , but in me is thy helpe . The world failes , the flesh fals , the Deuill kils , onely the Lord saues .

What.

Saluation ; a speciall good thing : euery mans desire : who would not bee saued ? Euery man would goe to heauen , though perhaps hee runnes a course directly to hell . Beatus vult homo esse , etiam non sic viuendo vt possit esse . Man would be blessed , though he takes the course to be cursed . I will giue thee a Lordship , saith God to Esau. I will giue thee a kingdome , sayth God to Saul . I will giue thee an Apostleship , sayth God to Iudas . But I will be thy saluation , he sayes to Dauid , and to none but Saints .

Indeed this voyce comes from heauen , comes vnto earth : but onely through the mediator betwixt heauen and earth , Iesus Christ . Hee is the alone Sauiour . Worldlings possesse many things , but haue right to nothing , because not right to him , that is u u Heb. 1. 2. the heire of all thinges , Christ . The soule is the perfection of the bodie , Reason of the Soule , Religion of reason , Faith of Religion , Christ of faith . A man can warrant vs vpon earth , that our land is ours , our garment ours , our money , seruant , beast ours : and that he is a theefe who robs vs of these . But all the men in the world cannot warrant vs our Saluation , but onely Iesus Christ . Therefore that we may haue assurance , that all these are ours , and that wee shall neuer answere for euery bit of bread we haue eaten , and for euery drop of wine we haue drunke ; that our possessions are our owne , our gold , robes , rents , revenues are our owne ; let vs be Christs . x x 1 Cor. 3. 22. Whether Paul , or Apollo , or Cephas , or the World , or life , or death , or thinges present , or thinges to come ; all are yours : and ye are Christ's , and Christ is Gods . Be sure of saluation , and be sure of all . For a a Rom. 8. 32. he that spared not his owne sonne , but deliuered him vp for vs all , how shall he not with him also freely giue vs all things ?

To whom .

My saluation ; not others onely , but Mine . A man , and a Christian are two creatures : he may bee a man , that hath reason and outward blessings ; he is onely a Christian , that hath faith , and part in the saluation of Christ . God is plentifull saluation , but it is not ordinary to find a Cui ; to whom . Much of heauen is lost for lacke of a hand to apprehend it . All passengers in this world presume they are going to heauen , but we may guesse by the throng , that the greater part take the broader way . Christ leauing the earth in respect of his bodily presence , left there his Gospell , to apply to mens soules the vertue of his death and passion : Ministers preach this Gospell , people heare this Gospell , all boast of this Gospell : yet himselfe foretels , that when he comes againe , he shall scarce find faith vppon earth . No doubt he shall find Christians enow , but scarce faith . Saluation is common , as St. Iude speaketh . b b Iud. ver. 3. When I gaue all diligence to write vnto you of the common saluation : but few make it proper to themselues . That God is my saluation , and thy saluation , this is the comfort .

When.

In the time present , I am . Sum , non ( sufficit , quòd ) ere . It is comfort to Israell in captiuitie , that God sayes , Ero tua redemptio , I will redeeme thee . But the assurance that quiets the conscience is this , I am thy saluation . As God said to Abraham ; feare not , I am with thee . Deferred hope faints the heart . Whatsoeuer God forbeare to assure vs , O pray we him not to delay this ; Lord say to our soules , I am your saluation .

To conclude ; it is saluation our Prophet desires : that God would seale him vp for his childe , then certifie him of it . He requests not Riches : he knew that man may be better fed then taught : that wealth doth but franke men vp to death . He that preferres Riches before his soule , doth but sell the horse to buy the saddle , or kill a good horse to catch a hare . He begs not honour : many haue leapt from the high throne to the low pitte . The greatest commander on earth hath not a foote of ground in heauen , except hee can get it by entitling himselfe to Christ . He desires not Pleasures : he knowes , there are as great miseries beyond prosperitie , as on this side it . And that all vanitie is but the indulgence of the present time : a minute begins , continues , ends it : for it endures but the acting , & knowes no solace in the memorie . In the fairest garden of delights , there is somewhat , quod in ipsis floribus angat ; that stings in the midst of all vaine contents .

In a word , it is not momentany , variable , apt to eyther change or chance , that hee desires ; but eternall ; saluation . He seekes like Mary , that better part which shall neuer be taken from him . The wise mans minde is euer aboue the moone , saith Seneca : let the world make neuer so great a noise , as if it all ran vppon Coaches , and all those full of roarers ; yet all peace is there . It is not sublunary , vnder the wheele of changeable mortalitie , that he wishes , but saluation . To be saued is simply the best plot : beate your braines , and breake your sleepes , and wast your marrowes , to be wealthy , to be worthy ; for riches , for honours : plot , studie , contriue ; be as politicke as you can : and then kisse the childe of your owne braines , hugge your inuentions , applaud your wittes , doat vpon your aduancements or aduantagements : yet all these are but dreames . When you awake , you shall confesse that to make sure your saluation was the best plot and no studie shall yeeld you comfort , but what hath bin spent about it . What should wee then doe , but worke and pray ? worke , sayth Paul ; c c Phil. 2. 12. Worke vp your saluation with feare and trembling : and then pray with our Prophet ; Lord say to our soules , thou art our saluation with comfort and reioycing .

THE SOVLES REFVGE . 1. PET. 4. 19. Let them that suffer according to the will of God , commit the keeping of their soules to him in well doing , as vnto a faithfull Creator .

ATRVE Christians life is one daie of three meales , and euery meale hath in it two Courses . His first meale is Nasc●… & renasci ; to be borne a sinner , to bee new-borne a Saint . a a Psal. 51. 5. I was borne in iniquitie , and in firme did my mother conceive me ; there is one Course . b b Ioh. 3. 3. Except a man be borne againe , he cannot see the kingdome of God ; there is the other Course . His second meale is Benè agere , & malè pati ; to doe well , and to suffer ill . Doe good vnto all ; but especially to those that are of the houshold of Faith ; ther 's one Course of Doing . ᶜ All that liue godly in Christ I●…sus , shall suffer persecution ; there s the other Course of Suffering . His third meale is Mor●… & viuere ; to die a temporall death , to liue an eternall life .

The first is his Break-fast , and herein he is naturally Natus & da●… ; borne in sinne , and condemned for sinne spiritually 〈◊〉 & 〈◊〉 ; borne againe in righteousnesse , and iustified from sinne . The last is his Supper : wherein there is one bitter dish ; Death . d d Heb. 9. 27. Statutum est omnibus semel m●…ri ; It is appoynted to all men to die once . Omnibus semel , plorisque bis : to all once , to many twice ; for there is a e e Reu. 20. 6. second death And that is truely a d●…th , because it is mors vita , the death of life : the other rather a life , for it is mors m●…rtis , the death of death : after which mors non erit vltra ; f f Reu. 21. 4. there shall be no more death . Therefore rise , that you may not fall : rise now by a righteous life , least you fall into an euerlasting death . If the soule will not now rise , the bodie shall one day bee raised , and goe with the soule to Iudgement . The second Course is incomparably sweet ; vinere post mortem , to liue after death . I say after death , for a man m●…st die that hee may liue . So that a good supper brings a good sleepe : hee that liues well , shall sleepe well . Hee that now apprehends mercie , mercie shall hereafter comprehend him . Mercie is the vltimus 〈◊〉 ; no hope be●…nd it and this is th●… time for it , the next is of Iustice . The middle meale betweene both th●…se is our Dinner ; and that consists patiendo malum , and faciendo bonum ; in doing good , and suffering euill . And on these two Courses , my Text sp●…nds it selfe . First , they that suffer according to the witt of God ; ther 's the Passion . Secondly , they may trust God with their soules in well doing , ther 's the Action .

More particularly in the words wee may consider fiue Graduall Circumstances .

1. The Sufferance of the Saints . They that suffer . 2. The Integritie of this Sufferance . According to the will of God . 3. The Comfort of this Integritie . May commit their soules to God . 4. The Boldnesse of this Comfort . As vnto a faithfull Creator . 5. The Caution of this Boldnesse In well doing .

1. The Sufferance of the Saints .

They that suffer . All men suffer : g g Iob. 5. 7. Man is borne vnto trouble , as the sparkes she vpward . This life is well compared to a throng in a narrow passage : hee that is first out , finds ease : he that is in the midst , is in the worst place and case ; for he is hemm'd in with troubles : the hind-most driues out both the former ; and if he haue not the greatest part in suffering euill , lightly hee hath the greatest share in doing it . Outward things happen alike to good and bad . h h Eccl. 〈◊〉 . 2. There is one euent to the cleane , and to the vncleane ; to him that sacrificeth , and to him that sacrificeth not : to him that sweareth , and to him that feareth an oath . They are both trauellers in the through-fare of this world , both lodge in one Inne , both haue the same prouision ; perhaps the wicked haue the better cheare : but in the morning their wayes part . There are common euils , as there are common goods . Pouertie , sicknesse , death spares not the greatest : health , wealth , prosperitie is not denied to the meanest . All haue three Mans●…ns . 1. This earth ; there ( as in No●…s Arke ) are the cleane and vncleane , righteous and wicked promiscuously confused . 2. The Graue : this is a common house ; a very Pest-house : where all lie together vnder the Surgerie of death . It is a cheape and vniuersall house ; wee pay no rent for it . 3. But after all are come to this place , there is then a way of parting . Est locus bis partes vbi se via findit in ambas . Some Virg. goe to hell , others to heauen . i i Ioh. 5. 29. They shall come forth , they that haue done good , vnto the resurrection of life : and they that haue done euill vnto the resurrection of damnation . Some to immortall honour , others to immortall horrour .

God giues not all outward prosperitie to the wicked ; least they should ascribe it to their owne wittes , or worths : least they should k k Hab. 1. 16. sacrifice to their net , and burne incense to their dragge . Nor all affliction to the good , least they should fall to some sinister and vnwarrantable courses . l l Psal. 125. 3. The rod of the wicked shall not rest vppon the lot of the righteous ; least the righteous put forth their hands to iniquitie . There is a mixture of good and euill : prosperitie and aduersitie haue their vicissitudes . m m Greg. Praesentis vita nec prosperitas innocentiam testatur , nec acerbitas miseram animam indicat . Neither doe the crosses of this world witnesse a mans guiltinesse , nor the blessings of the world his innocence . But the good haue a larger share in sufferings , then the reprobates . Impius non percutitur nisi a Domino , not ab I●…s . None strikes the wicked but God ; but all the wicked strike and vexe vs . This world , like the earth , is a meere stepdame to good herbes , an owne mother to weeds : no maruell if shee starues vs ; all is too little for her owne children . Omnes patiuntur plurim●… , quidam patiuntur omnia . All suffer many kinds of miseries ; many suffer all kinds of miseries .

Christi●… est 〈◊〉 : it is the part of a Christian to suffe●… wheresoeuer he is , let him expect it . Adam was see vpon in Paradise , Iob in the dunghill : Iob fortior in st●…oore , quàm Adam in Paradise . Iob was more strong to resist temptations in the miserable dust , then was Ad●… in that glorious Garden . The Iewes were commanded to eate fowre herbes with their sweete Passeouer : bitternes euer treads on the heeles of pleasure . Iacob hath a Sonne , and looseth his Wife : Beniamin is borne , Rachel dies . Our Lady comming from that great Feast , n n Luk. 2. 45. lost her sonne Iesus three dayes . Seauen dayes shee had eaten sweet bread : here followed three dayes sowre bread for it . Good things are to be taken with much thankfulnes , euill with much patience .

Let this teach vs two duties ; First , to prepare for euils before they come : next to make them welcome , when they are come . So they shall neither meet vs with feare , nor leaue vs with sorrow .

1. Preparation to suffer is specially necessary . Sudden crosses find weake soules secure , leaue them miserable , make them desperate . Expectatum malum l●…uiùs mordet . A looked for euill smarts more gently . Repentina bona sunt suauiora ; sed repentina mala sunt grauiora . Vnexpected ioyes are more gracious , but vnexpected euils are more grieuous . Mischiefes come most commonly without warning .

They doe not allow , as Ionas did to Niniueh , forty dayes respite : not so much as an Hac noste , this night : which was allowed to the worldling ; o o Luk. 12. 20. This night shall they fetch away thy soule from thee . Happy man that giues himselfe warning : hee that conceites what may be , armes himselfe against what must be . Thou art in health , eatest , digestest , sleepest ; Quid si morboso iaceant tua membra cubili ? What if sicknesse shall cast thee down on thy weary couch ? Though riches allow thee meate for thy stomach , what if sicknes allow thee not stomach to thy meate ? How if the very smell , if the very thought of thy best dishes should offend thee ? How if after many tossed sides , and ●…fted places ; nullo poteris requ●…escere lecto ? thou couldst find no corner to giue thee ease ? How couldst thou take this distemper ? Thou art rich : thy throat tasts it ; thy belly feeles it , thy backe weares it : how if from no feare of want thou shouldst come to no want of feare ? to care for to morrowes prouision , with extreame sweat of browes not to earne bread enough to keepe life and soule together ; nakednesse exposing thy body to the violences of heauen , scorching heate of the Sunne , cold stormes of the ayre ? How couldest thou brooke the difference Inter tantam refectionem , & talem defectionem ; betweene that abundant opulencie , and this distitute penurie ? Thou art at home in peace , singing in thy owne vineyards ; thou sittest in a shocke secure , whilest thy reapers fell downe the humble corne at thy foote , and fil thy barnes . What if for religion thou shouldst be sent to exile : where thou mayest weepe with Israel to thy deriding enemies demanding a Song of Sion ; p p Psal. 137. 4. How shall I sing the song of ioy in a strange land ? How canst thou digest the iniuries , and brooke the contempt of strangers ?

These be good thoughts to prearme our soules : nothing shall make them miserable , that haue this preparation . Agabus told Paul , hauing first bound his hands and feet with his girdle ; q q Act. 21. 11. Thus sayth the holy Ghost : so shall the Iewes at Ierusalem bind the man that oweth this girdle . Hereupon the rest of the Saints besought him with teares not to goe vp to Ierusalem . But obserue that blessed Apostles resolued answer ; Paratus sum , I am readie . r r Ver. 13. What meane ye to weepe , and to breake my heart ? I am readie , not to be bound onely , but also to die at Ierusalem for the name of the Lord Iesus . The account is past , I am prepared . Men that want this fore-resolution are like a secure citie , that spends all her wealth in furnishing her chambers , and furbishing her streets ; but le ts her bulwarkes fall to the ground . Here is prouision for peace , none for warre : something for content of friends , nothing for defence against enemies . It is vsuall for young-men with wooden Wasters to learne how to play at the sharpe : they are taught with foiles how to deale with points . He is desperate that ventures on a single combate in the field , and was neuer lesson'd at the Fence-schoole . We shall be vnable to fight with euils themselues , if we cannot well incounter their shadowes . Mischiefes are like the Cocatrices eye , If they see first they kill , foreseene they die .

What our foresight takes from their power , it addes to our owne : it enervates their strength and corroborates ours . For by this both they are made lesse able to hurt vs , and we are more strong to resist them . Since therefore we must passe through this fierie triall , let vs first proue our strength in a gentle meditation : as that martyr tryed his finger in the Candle , before his bodie came to the fire .

2. They must be made welcome , when they are come . Non vt hostes sed vt hospites admittendi . They must not be entertained as enemies , but as guests . Their s s Rom. 10. 15. feete are beautifull , that bring good tydings : but crosses bring good newes . They assure vs , that we are no bastards . If you endure chastening , God dealeth with you as with Sonnes . But if you be without correction , t t Heb. 12. 8. then are yee bastards . u u Aug. Non timeas flagellari , sed exhaeredari . Feare not to be scourged , but to be disinherited . There is so much comfort in sorrow , as makes all affliction to the elect , x x Greg. Carmen in nocte ; a song in the night . Aduersitie sends vs to Christ , as the leprosie sent those Ten. Luk. 17. Prosperity makes vs turne our backes vpon Christ , & leaue him ; as health did those Nine . Dauids sweetest songs were his lacrymae . In misery he spared Saul his great aduersary : in peace he killed Vriah his deare friend . The wicked sing with Grashoppers in faire Weather : but the faithfull ( in this like Sirens ) can sing in a storme .

It is a question whether the Sun or the Wind will first make a man throw off his cloke : but by all consent the Sun will first vncloke him . Imagine by the Sun the warme heate of prosperitie ; by the Wind the blustring cold of calamitie ; by the cloke Christs liuerie , a sincere profession . Now which of these will first vncase thee of thy zeale . The boystrous wind makes a man gather his cloke closer about him : the hote silent Sun makes him weary of so heauy a burden ; he soone does it off . Secure plentie is the warme Sunne , which causeth many to dis-cloke themselues , & cast off their zeale , as it did Demas , who left Christ to embrace this present world . But the cold wind of afflictio gathers it vp closer to him , & teacheth him to be more zealous . When a man cannot find peace vpon earth , he quickly runs to heauen to seeke it .

Plutarch writes , that Antigonus had in his armie a valiant souldiour , but of a sickly bodie . Antigonus observing his valour , procured his Physitians to take him in hand ; and he was healed . Now being sound , he began to fight in some feare , to keepe himselfe a good distance from danger , no more venturing into the vanne or forlorne place of the battell . Antigonus noting and wondring at this alteration , asked him the cause of this new cowardice . He answers , O Antigonus , thou art the cause . Before I ventured nothing but a diseased corpes , and then I chose rather to die quickly , then to liue sickly : I invited death to doe me a kindnes . Now it is otherwise with me , for I haue somewhat to loose . A poore and afflicted life makes a man bold in his religio : it is nothing to part with hunger , thirst , cold contempt . But when prosperous fortunes flow vpon him , he dares not sticke so constantly to Christ . Would you haue the rich Marchant find fault with Idolatrie , & stand to iustifie Gods truth ? No he hath somwhat to take to ; and although he ventures much , he would be loath to bee a venturer in this Yet this somewhat is nothing in regard of what he looseth , because he will not loose his riches . Affliction sometimes makes an euill man good , alwayes a good man better . Crosses therefore doe not onely chalenge our patience but euen our thankes . Thy soule is sicke , these are thy Physicke . a a Aug. Intelligat hom●… Deum esse medicum : sub medicamento positus vreris , secaris , clamas . Non audit medicus ad voluntatem , sed audit ad sanitatem . Vnderstand God thy Physitian , he ministers to thee a bitter , but wholesome potion : thy stomach abhors it : thou lyest bound vnder his hand , whiles he workes vppon thee : thou cryest to be deliuered ; he heares thee not according to thy will , but according to thy weale . b b 1. Cor. 11. 32 We are chastened of the Lord , that we should not bee condemned with the world . Thou payest the Physitian of thy body though hee cannot heale thee : wilt thou not thanke the Physitian of thy soule that hath healed thee ? The child cryes for the knife , the parent knowes it can but hurt him ; though he weepe for it , hee shall not haue it . Such children are we to thinke God doth not vse vs kindly , vnlesse he giue vs euery vanitie we affect . In stead of these toyes that would make vs wanton , God layes on vs the rod of correction to make vs sober . Our flesh is displeased , our soule is saued ; we haue no cause to complaine . I come now from the Sufferance of the Saints , to

The Integritie of that Sufferance .

According to the will of God . We haue sufferd enough , except it be according to his will . The manner commends the matter . To goe no further , this point is sufficiently directed by our Apostle , Vers. 14. If ye bee reproached for the name of Christ , happie are you ; for the Spirit of glorie resteth vpon you . But let none of you suffer as an euill-doer . For Chap. 2. 19. This is thanke-worthie , if a man for conscience toward God endure griefe , suffering wrongfully . This our Sauiour taught vs . c c Math. 5. 10. Blessed are they that suffer persecution for righteousnesse sake , ( non qui patiuntur , sed qui patiuntur propter iustitiam ) for theirs is the Kingdome of heauen . Non mortes , sed mores faciunt martyres . It is not the death , but the cause , that giues the honour of Martyrdome .

Indeed there is no man that suffers contrary to the will of God , but many suffer not Secundùm , not according to the will of GOD. In his concealed will he allowes the sufferings of the Reprobates : this is his iust iudgement . They are smitten , but for their faults . Moerent , & merentur : they lament , and deserue to lament . When the Adulterer is wounded for his lust , he cannot thinke himselfe a patient secundum beneplacitum Dei , according to the will of God . When the vsurer is fetch'd ouer for his extortion , the depopulator for his enclosing , the slanderer for his libelling , all these suffer , but not for conscience toward God , not according to his will . They onely are said to suffer according to his will , that suffer first innocently , then patiently .

1. Innocently ; for the wicked suffer : mali malè sed meritò . Euill men beare euill things , but after their deserts . The Pope hath made many Saints from this kind of suffering . Straw-saints , such as Garnet was . If they be first drench'd at Tyber , and after hang'd at Tyburne , Martyres sunt ; they can be no lesse then Martyrs . Not seldome their names are put into the Rubricke : but they stand there in those red letters for nothing els , but to remember their red & bloudie actions . They may pretend some shew of religion , as if for cause thereof they suffered : but it is not a meene , but a mixt cause : not for faith , but for faction : not for truth , but for treason . It is obserued , that as the Physitians say , none die of an ague , nor without an ague : so none of them suffer for the Romish religion , nor without the Romish religion . Therfore as Aristides dying of the bite of a Weasell , exceedingly lamented that it was not a Lyo●…so these Seminaries may greatly lament that they die not for the Lyon of Iudah , but for the Weasell of Roe . Not secundum voluntatem Dei , but secundum voluptatem Antichrists : not according to the will of Christ , but according to the lust of Antichrist . But hee can make them amends with Sainting them : men shall kneele to them , pray to them , climbe to heauen by the ladder of their merites . Alas ! poore Saints : the Pope sends them to heauen , but how if they were in hell before ? May wee not say of them , as Augustine did of Aristotle : woe vnto them , they are praysed , and prayed vnto where they are not , and condemned where they are . Vnlesse as the vision was to Ormus ; that among the Apostles and Martyrs there was a vacant place left in heauen , which sayth he , was reserued for a Priest in England , called Thomas Becket : Martyrol . pag. 229. and this reuelation was full twelue years before Becket dyed . So except the Pope can make them Saints before they die , I feare his authoritie can doe little afterwards . Yet indeed the Pope is a great Saint-maker , and hath helped abundance of men to heauen . For he sent them thither through the fire , for the cause of Christ : he condemned , cursed , burnt them to ashes : and thus spight of his teeth , he hath helped to make them martyrs and Saints . For our selues , if wee suffer any wrong of men , let vs be sure we haue not deserued it . Our Innocence cómends our suffering ; for this is according to the good will and pleasure of God .

2. Patiently ; a murmuring mind evacuates the vertue of thy sufferings . d d 1. Pet. 2. 20. For what glory is it , if when ye bee buffetted for your faults , ye shall take it patiently : but if when ye doe well , and suffer for it , ye then take it patiently , this is acceptable to God . Let me therefore helpe your patience by two considerations .

1. What Christ our head suffered for vs ; bitter words , and more bitter wounds . Obserue him ; e e Heb. 12. 2. Looke to Iesus the author and finisher of our faith ; who for the ioy that was set before him , endured the crosse , and despised the shame . So let vs run with patience the race that is set before vs . If we cannot endure an angry word from our brothers mouth , how would we suffer boyling lead , & boyling coales , as the Martyrs did ? How to be crucified as our Lord Iesus was ? What would we doe then ? Shew me now one dram of this patience . Among gallants a word and a blow : among ciuill men a word and a writ . The backe of Patience can beare no load . But f f Luk. 24. 24. ought not Christ first to suffer these things , and then to enter into his glory ? First he was crowned with thornes , & then crowned with honours . Caput spinosum in terris , si sit gloriosum in coelis . That head must first weare a wreath of sorrow on earth , that shall weare a wreath of ioy in heauen . g g 1. Pet. 2. 21. Hereunto are we called : because Christ suffered for vs , leauing vs an example , that we should follow his steps .

2. That all this is according to the will of God . Our blowes come at least mediately from the hand of God . And this hand is guided with prouidence , & temperd with loue . Distressed worldlings cry out , it was my owne folly that ran me into this danger , or the malice of mine enemy vndid me , or surfeit on such meat made me sicke . So the cur bites the stone , which could neuer haue hurt him but from the hand that threw it . Looke vp to the first mouer , O mad man , and discharge the meanes . The Instrument may be vniust in thy wrongs , but the cause is iust from him that inflicted it . What rod soeuer beats thee , consider it according to the will of God , and be patient . His hand sets theirs on worke : I hope thou wilt not dispute with thy maker . The medicine of thy passion is composed by God himselfe : no euils nor deuils shall put in one dram more then his allowance : no man nor Angell can abate one scruple . The impatient man wants eyther wisedome or obedience . Wisedome , if he be ignorant from whom his crosses come : obedience , if he knowes it , and is not patient . This is the Integritie of the Suffering : now followes

The Comfort of this Integritie .

Let him commit the keeping of his soule to God . Euery man cannot with this confidence : but qui patitur propter Deum , recurrit ad Deum . He that suffers for Christs testimonie , is confident of Gods mercie . h h Heb. 4. 16. Let vs come therefore vnto the throne of grace boldly , that we may obtaine mercie , and find grace to helpe in the time of need . Here let vs obserue three circumstances ; Quis , Quid , Cui ; Who , What , to Whom .

Who

They that suffer according to the will of God . Felicitie thinkes , it hath no neede of God . But God is more daintie of spirituall comforts , then to giue them to such as are confident in worldly comforts . The Balme of the Spirit shall not be sophisticated , or mixed veneno mundi , with the poyson of this world . Giue strong drinke to the heauie , sayth Salomon . God will not giue his consolations to those that are drunke with prosperitie , mad-merry with the world : but his wine to the heauy heart . He will i i Esa. 61. 2. comfort them that mourne . Let them that suffer commit , &c.

What.

The Soule , and the keeping thereof . The Soule is a very precious thing ; it had need of a good keeper . l l Mat. 16. 26. For what is a man profited , if he shall gaine the whole world , and loose his owne soule . We trust the Lawyer to keepe our Inheritance ; the Physitian to keepe our body , the coffer to keepe our money , shepheards to keepe our flockes : but the Soule had need of a better keeper . Howsoeuer it goes with thy libertie , with thy loue , with thy land , with thy life ; be sure to looke well to thy soule : that lost , all is lost .

The bodie is not safe , where the Soule is in hazard . k k Chry. de recuperat . Laps . Non-anima pro corpore , sed corpus pro anima factum est . The soule is not made for the bodie , but the bodie for the Soule . He that neglects the better , let him looke neuer so well to the worse , shall loose both . He that looks well to the keeping of the better , though he somwhat neglect the worst , shal saue both . The Body is the instrument of the soule : it acts , what the other directs : so it is the externall , actuall , and instrumentall offender : Satan will come with a Habeus corpus for it . But I am perswaded , if hee take the Body , hee will not leaue the Soule behind him .

To whom .

To God ; he is the best Keeper . Adam had his Saluation in his owne hands , hee could not keepe it . Esau had his Birth-right in his owne hands , hee could not keepe it . The Prodigall had his Patrimonie in his owne hands , he could not keepe it . If our Soule were left in our own hands , we could not keepe it . The world is a false keeper ; let the soule runne to ryot , hee will goe with it . The Deuill is a Churlish keeper , he labours to keepe the soule from saluation . The Body is a brittle & inconstant keeper ; euery sicknes opens the doore , and lets it out . God onely is the sure keeper . m m Col. 3. 3. Your life is hid with Christ in God . This was Dauids confidence ; n n Psal. 32. 7. Thou art my hiding place , thou shalt keepe mee . The Iewells giuen to thy little children , thou wilt not trust them with but keepe them thy selfe . O Lord keepe thou our onely one , doe thou o o Psal. 35. 17. Rescue our soule from destructions , our Darling from the Lyons . Trust vs not with our owne soules : wee shall passe them away for an Apple , as Adam did : for a morsell of meate , as Esau did : for the loue of a harlot ; as that Prodigall did . Lord doe thou keepe our Soules .

Now the Christian patient must commit the keeping of his Soule to God both in Life . Death .

1. Liuing ; the Soule hath three places of being . In the body from the Lord , in the Lord from the body , in the body with the Lord . The two last are referred to our saluation in heauen : either in part , when the Soule is glorified alone : or totally , when both are crowned together . Now the soule must be euen here in the Lords keeping , or else it is lost . If God let goe his hold it sinkes . It came from God , it returnes to God , it cannot be well one moment without God . It is not in the right vbi , except the Lord be with it . It is sine sua domo , if sine suo Domino . Here be foure sorts of men reprouable . 1. They that trust not God with their soules , nor themselues , but relie it only vpon other men . 2. They that will not trust God with their soules , nor others , but onely keepe it themselues . 3. They that will trust neither God with their soules , nor others , nor keepe it it themselues . 4. They that will neither trust others with their soules , nor themselues , but only God , yet without his warrant that he will keepe it .

1. They that trust their soules simplie on the care of others : they are either Papists or prophane Protestants . The Papist trusts Antichrist with his soule ; he 's like to haue it well kept . If Masses & Asses can keepe it , ( for so the Iesuites terme their secular Priests ) it shall not bee lost . The deuill fights against the soule , the Pope interposeth an armoury of Agnus Dei's , sprinklings , crossings amulets , prayers to Saints . But surely if this Armour were of proofe , S. Paul forgot himselfe in both these p p Eph. 6. 13. places , where he describes that Panoply , or whole armour of God . He speakes of a plate of righteousnesse for the breast , shooes of patience for the feete , the shield of P 1. Thess. 5. 6. Faith , the helmet of saluation , & the sword of the Spirit . To the Thessalonians indeed hee somewhat varies the pieces of armour ; but in neither place doth he mention Crosses , Crucifixes , aspersions , vnctions , &c. Or they will trust the Saints in heauen with their soules . Sancta virgo Dorothea , tua nos virtute bea , cor in nobis nouum crea . What that q q Psal. 51. 10. Prophet desired of God ; they as if they were Ioth to trouble the Lord about it , and could haue it neerer hand ; beg of their Saint Dorothy ; to create a new heart within them . Such a rithme haue they to the Virgin Mary . Virgo mater , maris stella , Fons hortorum ; verbi cella , ne nos pestis aut procella , peccatores obruant . But the Saints are deafe : non audiunt . They would pray them to forbeare such prayers , they abhorre such superstitious worship . They that were so iealous of Gods honour on earth , would be loth to robbe him of it in heauen . So our carnall professors onely trust the Minister with their soule : as if God had imposed on him that charge , which the Prophet gaue to Ahab . r r 1. King . 20. 39. keepe this man if by any meanes he be missing , then shall thy life be for his life . But indeed if he doe his duty in admonishing : s s Ezek. 33. 9. If thou warne the wicked of his way to turne from it : if he do not turne from his way ; he shall die in his iniquitie : but thou hast deliuered thy soule .

2. They that will not trust others with their soule , but keepe it themselues . They wrapit warme in the nest of their own presumptuous merits : as if good workes should hatch it vp to heauen . But the soule that is thus kept , will be lost . He that wil goe to heauen by his own righteousnes , and climbers by no other ladder then his owne Iust workes , shall neuer come there . The best Saints , that haue had the most good workes , durst not trust their soules with them . t t 1. Cor. 4. 4. I know nothing by my selfe , yet am I not hereby iustified . u u Iam. 3. 2. In many things we sin all : All in many things , many in all things : And the most learned Papists , whatsoeuer they haue said in their disputations , reserue this truth in their hearts : otherwise speaking in their deaths ; then they did in their liues . Now non merita mea , sed misericordia tua ? not my merits , but thy mercies , O Lord . All our life is either vnprofitable or damnable : therfore O man , what remaines . a a Anselm . Nisi vt in tota vita tua deplores totam vitam tuam : but that during al thy life thou shouldest lament al thy life , workes cannot keepe vs , but grace : let them boast of perfection , we cry for pardon : they for merits , we for mercies : they for iustifying workes of their own , we only for our sweet Sauiour Iesus Christ .

3. They that will neither trust others with their soule not keepe it themselues : but either do sell it for ready money , as Esau sold his Birthright & Iudas 〈◊〉 Iesus . Or pawne it for a good bribe , some large temptation of profit pleasure or honor , they will not sell it out-right , but morgage it for a while , with a purpose ( that se●…dome speeds ) to redeeme it Or loose it ; walking negligently through the streets of this great Citie the world , their soule is gone , & they are not aware of it . Or giue away their soule , as do the enuious and desperate & haue nothing in lieu of it but terrors without , & horrors within : they serue the deuills turne for nothing 4. They that will trust God with their soule , but haue no warrant that God will keep it . They lay al the burthen vpon the shoulders of Christ , & meddle no more with the matter . As if God would bring them to heauen ; euen whilst they pursue the way to hel : or keep that soule for the body when the body had quite giuen away the soule . He neuer promised to saue a man against his will . As he doth saue vs by his Son so he comands vs . b b Phil. 2. 12. to worke vp our saluation with feare & trembling . He that lies still in the myrie pitt , of his sin & trusts to heauen for helpe out , without his owne concurring endeuour may hap to lie there still . 2. Dying ; there is no comfort but to trust the soule with God So Dauid , c c Psal. 31. 5. Lord into thy hands I commit my spirit , So Steuen ; d d Act. 7. 59. Lord Iesus receiue my spirit , with these words our Lord Iesus himselfe gaue vp the Ghost . It is iustice to restore , whence we receiue . It is not presumption , but faith to trust God with thy spirit . The soule of the king , the soule of the beggar , all one to him : Dauid a king ; Lazarus a beggar God receiues both their soules . From giuing vp the Ghost the highest is not exempted ; from giuing it into the hands of God the poorest is not excepted . There is no comfort like this : when riches bring aut nequam , aut nequicquam , either no comfort , or discomfort ; when the wardrobe , furniture , iunkets , wine offend thee , when thy money cannot defend thee : when thy doctors feed themselues at thy cost , cannot feed thee : when wife , children , friends stand weeping about thee : where is thy helpe , thy hope ? all the world hath not a dramme of comfort for thee ; this sweetens all , Lord into thy hands I commend my soule ; Thou hast redeemed me , O thou God of truth .

Our Spirit is our dearest iewell : howle and lament if thou thinke thy soule is lost . But let thy faith know , that is neuer lost which is committed to Gods keeping . Spiritum emittis , non amittis . Duriùs seponitur , sed melius reponitur . That soule must needs passe quietly through the gates of death , which is in the keeping of God . Woe were vs , if the Lord did not keepe it for vs whiles we haue it , much more when we restore it . While our soule dwels in our breast , it is subiect to manifold miseries , to manifest sinnes : temptations , passions , misdeedes distemper vs : in heauen it is free from all these . Let the soule be once in the hands of God , nec dolore pro peccato , nec peccato prae dolore torquetur ; it is neither disquieted with sorrow for sinne , nor with sinne which is beyond all sorrow . There may be trouble in the wildernesse , in the land of promise there is all peace . Then may we sing , e e Psal. 124. 7. Our soule is escaped as a bird out of the snare of the foulers : the snare is broken , and wee are escaped . Inuadit Satanas , euadit Christianus . It is there aboue the reach of the deuill . There is no euill admitted into the citie of heauen , to wrastle with the citizens thereof . Death is ready at hand about vs , we carry deaths enow within vs : we know we shall die , we know not how soone : it can neuer preuent vs , or come too early , if our soules bee in the keeping of God . Man was not so happy when God gaue his soule to him , as he is when he returnes it to God . Giue it cheerefully : and then like a faythfull Creator , that thou giuest to him in short paine , hee will giue thee backe with endlese ioy . And so we come fittly from the Comfort of our Integritie .

The Boldnesse of this Comfort .

As vnto a faithfull Creator . Wherein our confidence is heartned by a double argument : the one drawne ex maiestate , the other ex Misericordia : from Maiestie , from mercie . His greatnes , a Creator : his goodnes , a Faithfull Creator .

1. Creator ; not a stranger to thee , but he that made the. It is naturall to man , to loue the worke of his owne hands . Pigmalion dotes vpon the stone , which himselfe had carued . But much more naturall , to loue his owne Images , his children , the walking Pictures of himselfe , the diuided pieces of his owne body . God loues vs as our Creator : because his owne hands haue fashioned vs . But creauit & vermiculos : hee also made the wormes : yeeld it , and therefore non odit vermiculos , hee hates not the very wormes . Creauit & Diabolum : hee made the deuill : no ; God made him an Angell , hee made himselfe a deuill . God loues him ( vt naturam ) as he is a nature , hates him ( vt Diabolum ) as he is a corrupted nature , an euill , a deuil . But we are not onely his creatures , the workmanship of his hands ; but his children ; so Adam is called d d Luk. 3. 38. The sonne of God . His owne Image ; fecit hominem in similitudinem suam : he made f f Gen. 1. 26. man after his likenes , in his Image . We are more then opus Dei , the meere worke of God : for Imago Dei , the very Image and similitude of God . We may therefore be bold to commend our soules to God , as a faithfull Creator .

Diuerse men haue that for their God , which neuer was their Creator . The proud man makes his Honour his god : the couetous makes his gold his God : the voluptuous makes his belly his God g g Ioann . de combis . Compend lib. 5. cap. 60. now whereas God not onely charged in the first Precept , Thou shalt haue no other Gods before me : but added further in the next , Thou shalt not make to thee any Image or Similitude of any thing , whether in heauen aboue , or earth beneath , or water vnder the earth , &c. These three sinnes seeme to crosse God in these three interdicted places . For the proud man hath his Idol as it were in the aire : the couetous man hath his Idol in the earth : the drunken Epicure hath his Idol in the water . Let them take their Gods to themselues : let no Rachel that hath married Iacob , steale away Labans Idols . Our Creator is in heauen , boldly giue thy soule to him : who should better haue it , then he that made it ?

2. The other argument of our comfort , is that he is Fidelis , a Faithfull Creator , He is faithfull to thee , how vnfaithfull soeuer thou hast beene to him . Hee made thee good , thou madest thy selfe naught ? he doth not there yet leaue thee , as man his friend in miserie ; but sent his Sonne to redeeme thee . Here was great faithfulnesse . He sends his holy Spirit into thy heart , to apply this redemption of Christ : here is great faithfulnesse . Thou often turnest thy backe vpon him , and following sinne leauest him : he leaues not thee . h h Hebr. 13. 5. I will not leaue thee , nor for sake thee : here is great faithfulnesse . He hath promised Poenitenti veniam , credenti vitam to him that repenteth pardon , to him that beleeueth saluation : here is faithfulnesse . Now hath he promised ? he is faithfull to performe it . What man or deuill dares stand vp , to chalenge God with vnfaithfulnesse ?

This infalibilitie Christ knew , when to his Fathers faithfull hands he gaue vp the Ghost . You will say , who might better do it ; the Sonne might well be confident of the Father . Not he alone the seruants haue bin faithfull also in this emission , and found God as faithfull in acception . So Dauid , Stephen , &c. God is faithfull , there is no distrust in him ; all the feare is in thy selfe . How canst thou trust thy Iewell with a stranger ? God is thy Creator , and a Faithfull Creator ; but how if thou be an vnfaithfull creature ? Thou wilt frequent the doores of thy Patron , present gifts to thy Landlord , visite thy friend : but how if to him that made thee , thou makest thy selfe a stranger ? How often hath God passed by thee , without thy salutation ! In the temple he hath called to thee , thy heart hath not eccho'd , and sent out thy voice to call vpon him . There hath hee charged thee , Seeke my face ; thou hast not answered , Thy face O Lord , I will seeke . By his Spirit he hath knocked at thy doore , thou hast not opened to him . Now vpon some exigent thou bequeathest thy soule to him : vpon what acquaintance ? Will this suddaine familiaritie be accepted ?

It is our owne ignorance or strangenes or vnfaithfullnes that hinders vs . The reprobates thinke Christ a stranger to them ; i i Math. 25. 44. When did wee see thee hungry &c. But indeed they are strangers to Christ , and hee may well say , when did I see you visite me ? I was sicke and in prison , and yee came not at me . Would you haue God cleaue to them , that leaue him ? Doth a man all his life runn from God , and shall God on his death-bed runne to him ? No , you would not know mee ; and therefore now non noui vos , I know not you . But the faithfull creature knowes God a faithfull Creator . I know whom I haue beleeued . Thou mayst say with that good father ; Egredere anima mea , quid times ? Goe forth my foule , goe forth with ioy , what shouldst thou feare ? Yea it will go without bidding , and fly chearfully into the armes of God , whom it trusted as a faithfull Creator . I haue serued thee , beleeued on thee , now I come vnto thee ; sayth Luther . I desire to be dissolued , and to be with Christ , sayes Paul . These are not the voyces of worldlings , but of Saints . God will bee a faithfull Creator to receiue and preserue their soules . I haue serued thee , sayth man : I haue preserued thee , sayth God . In me credis , ad me venis : thou beleeuest on me , thou comest to me . Here is now the Boldnes of our comfort : there is yet

A Caution of this Boldnes .

In well doing . The wicked man may commit his soule to Gods keeping , but how is hee sure God will take the charge of it ? what should God doe with a fowle and polluted soule ? The soule must at last bee committed to some : now hee onely is the receiuer of it in death , that was the keeper of it in life . If Satan haue alwayes ruled it , GOD will not embrace it . As Ieptha sayd to the Elders of Gilead : k k Iudg. 11. 7. Did ye not hate me , and expell me out of my fathers house ? and why are yee come vnto me now , when you are in distresse ? Did you thrust God out of your hearts , out of your houses , out of your barnes , out of your closets ; and shall God open heauen to your soules ? They that thus commit their soules to God , God will commit their soules to Sathan . It must be deliuered vp in Patiendo malum , but in faciendo bonum ; in suffering that is euill , but in doing that is good . Otherwise if we thrust God from vs , God will thrust vs from him .

Thus is God euen with man . They say now to the holy one of Israel , l l Iob. 21. 14. Depart from vs , we desire not the knowledge of thy wayes . Hereafter God shall say to them , m m Math. 7. 23. Depart from me , I know you not . Mans soule is but an inmate to the bosome , sent to lodge there for a time ; but must not take it vp for a dwelling ; God is the Lord of the Tenure , to him it must be surrendred . We haue a soule within vs , but it is not ours ; ( and yet what is ours if our soule be not ) it must bee committed to God ; either in euill doing as to a Iudge , or in well doing as to a faithfull Creator . Some liue as if they had no soules ; more belluino , like humane beasts . The vicissitude of drunkennesse , whoredome , sleepe , share all their time . Others liue as if they should neuer part with their soule . Therefore Reppnunt in mu●…tos annos they lay vp for many yeares : this was the Cosmopolites selfe flatterie . Luk. 12. Soule bee merry , thou hast much goods laid vp for many yeares . Yet others liue as if their soule was not meerely their owne , but giuen them to spend at their pleasure , without euer being accountable for it .

But the good liue , as if their soule was Gods : to him they commend it in a sweet conuersation with God : corporalier mouent in terris , animaliter viuunt in coelis . Their bodyes moue on earth , their soules liue in heauen . To him they may boldly commend their spirits : for they that fit their soules for God in health , shall neuer find the offer of their death-bed refused . If a man had no soule , if a mortall one , if his owne , if neuer to be required , hee might without wonder be induced to liue sensually : he that knowes the contrary , will liue well that he may die well ; & commit his soule to God in well doing . Here further obserue ;

A man may do good , yet come short of this comfort , it is giuen bene facientibus , to them that doe well . It is not doing good , but doing well , that gets God to keepe the soule . You haue serued me , sayes God to Israel , but after your owne lusts . To serue God is doing good , but after their owne lusts is not doing well . To build a Church is a good worke ; yet if the foundations of it be layed in the ruines of the poore , their children come not to pray for , but curse the builder . Great and good were the workes of the Pharises , yet all spoiled for want of a Benè . n n Math. 5. 20. Except your righteousnes exceed the righteousnes of the Scribes and Pharises , you cannot enter the kingdome of heauen . Therefore Saint Pauls councell directs vs ; o o 1. Cor. 9. 24. So ( not onely runne , but so ) runne that you may obtaine . Schismatickes runne , but they runne out of the Church : they loue the truth , but not in peace . Secure people runne , but they run beside the church : they loue peace , but not in truth : Others follow the truth in peace , but not for the truth : p p Aug. Dum quaerunt cam , non quaerunt ipsam . They saile in their Sic , they misse this same Well . Prosunt alijs , sibi neutiquam . They doe good to others , but not well to themselues . But wee haue almost lost both Bonum and Bene ; Good and Well . It is an ill disiunction , that our fathers had so good workes , and wanted our faith : and wee haue the true faith , but want their workes . This Well is the very forme of a good worke : and Forma dat esse rei , it can not be good without it . Let mee take here iust cause to reproue two sorts of people .

1. Some there are that trust God with their soules , and destroy their owne bodies . But God will take no charge of the soule but in well doing . Those virgins that would kill themselues to preuent rauishments are reproued by iust censure . Satius incertum adulterium in futuro , quàm certum homicidium in praesenti . Better an vncertaine adulterie to be endured , then a certaine selfe-murther to be acted . How can they hope for Gods hand of mercie , that lay on themselues a hand of crueltie . Rhasis in the Maccabees , falling vpon his owne sword , and throwing himselfe downe from the wall , yet committed himselfe to Gods keeping , calling vpon the Lord of life and spirit , &c. The Text sayes twice ( with little credite to the owne Iudgement ) that it 2. Matt. 14. 46. was done Manfully . But it was magnè , potius quàm benè factum : done with desperate valour ; with more venture then wisedome , temeritie then honesty . This was that the Deuill left out , when he cited Scripture to Christ ; In all thy wayes ; he made that a parenthesis , which was essentiall to the Text. This the originall Math. 4. 6. testified . Psal. 91. 11. Custodient in vijs tuis : but this was none of his wayes downe from the pinacle , to shew the people a tumbling tricke , and to breake his necke . So the Deuill labours to secure men of Gods prouidence generally , though they be quite out of the way . He bids men be confident that God will keepe their soules , howsoeuer they walke : so vnder colour of Gods protection , he brings them to destruction . Hee tels a man of predestination , that he is sure of an eternall election to life , therefore may liue at his owne pleasure : so from Gods decree drawes encouragement to a secure life . He tels him of Iustification , that he is acquitted by the bloud of Christ ; so emboldens him on the backe of presumption to ride post to Hell , whereas Predestination & Iustification are onely made knowne to vs by well-doing .

2. It is impossible for a man of an ill life , to hope that God will keepe his soule . Hee that liues ill , and hopes well , teacheth his ignorance to deceiue his wickednesse , and them both to deceiue his soule . q q Esa. 59. 2. Your iniquities haue separated betweene you and your God . But r r 2. Cor. 6. 17. separate your selues from the vncleane thing , and I will receiue you . Take away the barre , your sinnes : breake off the partition by repentance ; then I will keepe you saith God . Commit your soules to the Lordes trust in well-doing , or not at all . If Christ had come downe from the pinacle headlong , and not by the staires ; he had neglected the way , and so beene out of the compasse of Gods promise to keepe him . It is an ouer-bold presumption , to charge God to keepe thy soule , whilest thou doest wilfully loose it . Wilt thou clippe the wings of thy soule , and then bid it flie to God ? It is all one , as if thou shouldest cut off a mans legge , and then send him on an arrand . Our presumption is able to tie vp Gods armes , that he cannot helpe vs . Hee that will walke in prophanesse , and commit his soule to God ; is like him that throwes himselfe into a deepe pit , to trie whether God will helpe him out , and saue him from drowning . Man is timorous where he should bee bold , and bold where he should be timorous .

God bids vs cast our care vpon him for this life : s s Mat. 6. 31. Take no thought for your life , what you shall eate , or what you shall drinke , or wherewith you shall be clothed : your heauenly Father knowes yee haue need of all these things . Yet wee dare not trust God without a pawne : vnlesse wee haue bread , we thinke wee shall starue . Here we feare , where wee ought not . God tells vs , the bread of heauen must feed our spirits ; more necessary to maintaine life in the soule , then is bread to preserue life in the body : we neuer hunger after this , yet presume we haue sound soules , and trust God to keepe them . Here wee doe not feare where wee ought . Wee are so sottish , that wee dare trust God with the soule , the more precious part without well doing , the meanes to haue it saued : yet dare not trust him with our bodyes , vnlesse we can see our barnes full , or at lest our cupbords .

But in vaine thou committest thy soule to God , except thou obeyest God . There is still a Commaundement with the promise : if thou keepe not the precept , thou hast no interest in the promise . If thou wilt not performe thy part , God is discharged of his part : if thou refuse to doe well , hee will not keepe thy Soule . The protection of God extends not to vs in lewd courses : we are then out of our way , and the Deuill may take vs vp as Vagabonds . t t Gen. 4. 7. If thou doe well , shalt thou not be accepted ? if thou doe euill , sinne lieth at the doore . If thou doe euill , Sinne is thy keeper , not God . There was a Temple , called the Temple of Trust : God will not be to them a Temple of Trust , that had no trust in their Temples .

It is a good thing to haue God keepe the soule , but the wicked cannot haue this hope . He that hath money , layes it vp in his coffers ; or if he sends it abroad , like a sterne laylor , he suffers it not to goe without a keeper ; sound bonds . He that hath lands makes strong conueyances to his desired heires , that they may bee kept . If children , he prouides to haue them safely kept . He keepes his goods from the theefe , his chickens from the kite , his lambe from the wolfe , his fawne from the hound , his doue from the vermine : yet he keeps not his soule from the Deuill . O wretched man that must die , and knowes not what shall become of his soule . The world would haue it , but hee knowes it must not : himselfe would keepe it , but hee knowes he cannot : Sathan would haue it , and he knowes not whether he shall : he would haue God take it , and he knowes not whether he will . O miserable man , that must part with his soule he knowes not whether .

We see what it is to lead an euill life , and to bee a stranger to God . He u u Ioh. 10. 14. knowes his sheepe , but the goates are not written in his booke . x x 2. Tim. 2. 19. The foundation of God standeth sure , hauing the seale , the Lord knoweth them that are his . It is a goodly thing to be famous and remarkable in the world . Est pulchrum digito monstrari , & dicier hic est . It is a goodly thing to bee sayd , a a Esth. 6. 9. this is the man whom the world honours : but perhaps this is not he whom God honours . He that suffers and does according to the will of God , the Lord will take that man into his boso●… , b b Psal. 149. 9. Such honour haue all his Saints , It is no great matter for men to be knowne to kings and nobles , if the Lord know them not : nothing to ride in the second Coach , as Ioseph ; to be next to the Prince , if they bee strangers to the Court of heauen .

Therefore let vs all lay hold on well-doing , that we may haue comfort in well-dying . Wee desire to shut vp our last scene of life , with In manus tuas Domine commendo spiritum meum ; Lord , Into thy handes I commend my spirit . Behold while we liue GOD sayes to vs , In manus tuas homo , commendo spiritum meum ; Man , into thy hands I commend my spirit . As we vse Gods Spirit in life , God will vse our Spirit at death . If we open the doores of our hearts to his Spirit , he will open the doores of heauen to our Spirit . If we feast him with a c c Reu. 3. 20. supper of Grace , he will feast vs with a supper of Glory . If wee d d Ephe. 4. 30. grieue his Spirit , he will grieue all the veines of our hearts . When such shall say ; Lord , into thy handes wee commend our soules : no sayth God , I will none of your Spirit , for you would none of my Spirit . You shut him out when hee would haue entred your hearts , hee shall shut you out when you would enter heauen . Let vs therefore here vse Gods Spirit kindly , that hereafter hee may so vse our spirits . Let vs in life entertaine him with Faith , that in death he may embrace vs with mercy . So Lord , into thy handes wee commend our soules ; keepe and receiue them O thou faithful Creator , and God of truth , through Iesus CHRIST .

Amen .

FINIS .

Notes, typically marginal, from the original text

Notes for div A01956-e960

Notes for div A01956-e34400

Notes for div A01956-e37560

Notes for div A01956-e41100

Notes for div A01956-e47610

Notes for div A01956-e54470

Notes for div A01956-e61090

Notes for div A01956-e65200

Notes for div A01956-e72030

Notes for div A01956-e80580

Notes for div A01956-e90430

Notes for div A01956-e96980

Notes for div A01956-e101450

Notes for div A01956-e106020

Notes for div A01956-e109220

Notes for div A01956-e116220

Notes for div A01956-e120040

Notes for div A01956-e124620

Notes for div A01956-e129730

Notes for div A01956-e134060

Notes for div A01956-e139480

Notes for div A01956-e144390

Notes for div A01956-e149300

Notes for div A01956-e152640

Notes for div A01956-e158770

Notes for div A01956-e163710

Notes for div A01956-e168110