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MOTIVES TO A Good Life , JN TEN SERMONS .

By BARTEN HOLYDAY , Doctor of Divinity .

OXFORD , Printed by L. Lichfield , Printer to the University , for Edward Forrest , and Robert Blagrave . Anno Domini . M.DC.LVII .

TO THE Right Worthy , his Honoured Patron , S R WILLIAM BVTTON , of Tocknam-Court in the County of Wilts , Baronet , All Increase of Grace and Honour . NOBLE SIR ,

TO be a Favourer of Knowledge is from a Bounty of Goodnesse ; yet the Honour of many : to be a Favourite of Knowledge is from a Bounty of Nature ; yet the Honour of few : Each in it selfe is Happinesse ; Both in your selfe a Double Happinesse . The first of which being in the effects of it , as Freely , as Vnexpectedly deriv'd of late unto my selfe , by that providence which workes by man and for him : I cannot but behold it as from God's Favour yours , and therefore with reverent proportion indeavour an Imitation of our Gratitude to God ; to whom we must be thankfull and speak Good of his Name . In which pursuite I may not forget your happy Education for Arts in the Vniversity ; for farther Prudence in the studies of Our Law , I may improve the Expression of that Education by your improvement of that Education in Forraine Travaile , not only in Language , but in Wisedome ; learning from the French his Learning without his Vanity ; learning from the Spaniard his Gravity without his Arrogance ; learning from the Italian his Civility without his Impurity . I may not forget your more happy Retreat from the Dangers of Travaile , rescuing your selfe to your selfe in a retir'd Eminency , and becomming by Vertue your own Memoriall . Nor may I forget your most happy choise of Marriage and the Blessing of that choise , your Noble Consort , in whom the Ornaments of Nature portray the Ornaments of Grace , and by Fame present them beyond the reflexe of Art . Your singular Goodnesse at the Interring of a provident and Loving Father , blazon'd not more your Birth , than your Love : This was his Funerall , and his Funerall will be your Epitaph . I should not insist on these particulars , were they not extracted from Gratitude by your Merits , as Fruitfullnesse from Earth Enlivened by the Sunne . This makes me present something like Thankes and Life . Life indeed it is , a Christian Life ; which as it is man's Duty , should be his Study ; From a practicall Life then I here present the Christian's Feare and Sorrow and Strife . I present his Obedience to the Husbandry of God ; though he Sotle , him and Plough him : The Puritie of Mind he must attaine , or not attaine Heaven , though this be not pure in God's sight , and yet nothing shall enter into it that is impure : The Meeknesse he must Imitate and Injoy , or not Injoy Him , in whose mouth was no reproach , though reproach'd : The Innocent Prudence he must practice towards God and Man , that would exactly be a man of God : The Covenant he must remember , when he became a visible Christian , and make the Performance of it no lesse visible : The Mysticall Food he must delight in , it being delightfull , though food and Physique : lastly , The Love due for such Love , as made Christ Our Jesus ; whose Innocency could not deliver him to the Curse of the Law ; whose Love would not deliver him from the Curse of the Law . The Meditations upon which Ojects , though to some they will seem Lifelesse , as the dead bones of the Prophet ; yet I shall wish they may prove , not Miraculously but Spiritually , of power to raise up some to newnesse of Life . In which Desire and Hope , Noble Sir , I shall allwayes rest .

The Servant and Witnesse Of Your Merit , BARTEN HOLYDAY .
The Arguments of the Sermons . 1. Of Searching the Conscience and of the Last Judgement . pag. 1. 2. Of Spirituall Sorrow . pag. 31. 3. Of The Christian's Strife . pag. 55. 4. Of God's Husbandry . pag. 87. 5. Of The Miserie of Vncleanesse . pag. 107. 6. Of Racha . pag. 135. 7. Of The Serpent and the Dove . pag. 157. 8. Of Baptisme . pag. 183. 9. Of The the Bread of Life . pag. 213. 10. Of Anathema Maranatha . pag. 241.
Emendations .

PAg 21. l. 5. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 25. l. 6. posset . p 38. l. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 24. held p. 46. l. 27 fast . p. 48 l. 29. pretended . p. 49. l. 5. Lynceus . p 52. l. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 59. l. 10. the place . p. 60. l 12 & 22. Pausamas . l. 24. when he p. 63. l. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 64 l 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 14. Pausanias . l. 24. Phil. p. 66. l. 6. dele but l. 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 25. proverbiail . p. 68. l. 9. impl●●d . p 73. l. 17. the wednesday . l. 25. del . ●ay . p 74. l. 22. Panarit p. 76. l. 11. in l. 17 consequence . p. 77. l. 11. strife l. 12. an . p. 81. l. 12 or wearing . p 88. l 30 which . p 89. l. 27. the drie p. 104. l. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 113. l. 21 Sacrificer . p. 116. l. 26. naturall . p. 121 l. 1. Roman by education . p. 122. l. 12. for touch , r. with p. 123. l. 2. of p. 124 l 25 . ●●menti●ns . p. 125. l. 18. parictibus l. 22. Orleans . p. 126. l. 23 are . l. 24. speake . p. 138. l 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 139. l. 29. were justly p. 146. l 7. better . l 17. there were ; p. 147. l. 14. then is . p. 148 l 8 Gehinnom . l. 12. rugitus p. 149. l. 20 being not p. 157. l. 15. a wisdome . p. 160. l. 9 sweetnesse . p. 161. l. 12. the ancient . l. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 24. too p. 164 l. 20 her l. 25 fall of . p. 165 l. 16. examine it . p 166. l. 31. Barthena . p. 168. l. 8. diversities l. 23. simple . It l. 28 Prieras p. 170. l. 10. cal them l. 29. divine nature . p. 171. l. 23. imploy . p. 172 l 9. del . of . p. 173. l 26 was p. 175. l. 9. friend . p. 176. l. 4. learned . l. 21. sec. l. 29. del . by p. 177. l. 4. masters . p. 178. l. 25. shall . p 185. l. 1 from the l. 5. cleane . p. 187. l. 7 drown'd p 191. l. 9. Cyprian p. 193 l 3. that p. 194. l. 14. Christ ? l. 16. sanctitie , p. 196. l. 24. the Jewish . p. 198 l 22. perceptionem , p. 199. l. 1. spirit p. 200. l 16. Christians ; they p. 201 l. 30. some others . p. 20● . l. 17. Cyril . p. 208. l. 3. his promise to . p. 209. l. 8. a seale p. 214. l. 31. three p. 215. l. 27. for of whom . p. 219. l. 7. instrument . l. 19. the bread . p. 221. l. 4. Sabbath . l. 19. opimitate p. 222. l. 24. dranke p. 226. l. 24. us this p. 227. l. 27. del . with p. 228. l. 29. Paulinus p 231. l. 30 the Jaspar p. 235. l. 1. were p. 236. l. 31. mysticall p. 237. l. 9. on Couches l. 16. it , strictly . p. 243 l. 27. is , the p. 244. l. 1. ( my Lord ) : l. 9. Abimilech p. 245. l. 19. the l. 11. known p. 247. l. 9. characters l. 20. Son of p. 248. l. 7. were l. 25. them p. 249. del . ap. 250. l. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 252. l. 23. frequently p. 253. l. 21 Beginning l. 28 Civil . p. 154. l. 10. Hypocrisie p. 154. l 19. such p. 255. l. 6 anciently l. 27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 258. l. 19. in the l. 28. too grievous to p. 259. l. 9. & 10. Maran-athap . 264. l. del . to ,

OF Searching the Conscience , AND OF The Last Judgement . A SERMON BY BARTEN HOLYDAY Doctor of Divinity .

OXFORD , Printed by Leonard Lichfield , 1657.

1 Cor. 11.31 , 32.

If we would judge our-selves , we shonld not be judg'd .

But when we are judg'd , we are chastened of the Lord , that we should not be condemned with the world .

NOTHING is more contrary to the nature of a man , then to Judge himselfe ; and there is nothing more agreeable to the nature of a Christian , then to Judge himselfe . The Apostle therefore in this place teaches us how to correct the stubbornesse of nature , by the Discipline of Christianity ; and to prevent punishment , by punishment . He proposes here two Judgements ; the judgment of man , and the judgment of God : which two can never stand together ; If man does judge , God does not judge : If God does judge , man did not judge . But that man might judge , and so prevent God's judgement , God has in mercy given unto man the power to judge himselfe , the power of Conscience . That therefore we might understand both our own power to judge , & our danger in the neglect of it , we may first speake of our own judgement , or judging our selves , and afterwards of God's Judgment .

That we may judge our selves , God has indued us with power of Conscience , which is that practicall judgement of reason , whereby man knows , what he ought to doe or avoid : which God has so implanted in man's nature , that we may truely say , it is an immortall gift in a mortall creature : since this accompanies him both in this world , and in the world to come . And this judgment God has left in man so intire , that it leaves man without all excuse ; as S. Chrysostome sayes : & it proves man to be created after the image of God , whiles he still retaines this evident and invincible truth of judgement , in despite of his will to condemne his will in all unlawfull acts . From whence it was no doubt , that even the Philosophers , as Theophil . Antiochenus tells us , ( against the calumniators of the Christian Religion ) did account Conscience amongst their Gods . And it was an excellent speech of the old Stoique Epictetus , who said , that when we are Children , our Parents deliver us to Schoolemasters , that we may doe no evil : & afterwards for the same purpose , God delivers us to Conscience . This indeed is the Law written in our hearts , as the Apostle speakes , ( Rom. 2.15 . ) Now our Conscience being given to us thus intire , we must especially labour to preserve it so : which is by a perpetuall Examination of it . Which Examination is Commanded by the Prophet David ( Ps. 4.4 . ) Commune with your own heart upon your bed . Qui in occulto lapsus est , erubescat , saies S. Ambrose , occasionally expounding those words ; He that has sinned in secret , let him blush for shame : because he has sinned in the presence of his own Conscience , which perpetually beholds him . This was that , which made the same Prophet crie out againe , ( Ps. 5.3 . ) I acknowledge my transgressions , and my sinne is ever before me . ( and my sinne is ever before me ) See , says S. Chrysostome ; O see this royall ) Prophet at his Confession ; he still sees his Adultery and Murder ; he sees his sinne ; yet God had forgiven his sinne . He still sees his sinne : but God did not see it : nay , God did not see it : because David did see it . If we write our sinnes against our selves , God will straight blot them out ; if we forget them , God remembers them . This made the holy Prophet even the third time crie out , ( Ps. 77.5 , 6. ) I have considered the dayes of old , the yeares of ancient times . I call to remembrance my Song in the night : I commune with mine own heart , and my spirit made diligent search . If a man , says S. Austin , should with just reason take the paines to search for a mine of gold , it would be judg'd an action of wisdome : but , saies he , Quanta homo habet intu , & non fodit ! O what strange things has man within him , yet searches not for them ! But he should search for them , for all the secret sinnes of his soule . He should search for them , saies Athanasius , till-no more could be found ; and then he should persevere to search , that no more might be found . We should continually judge our selves , as the Apostle saies , that is , we should continually search and examine our selves , as both S. Gregory and S. Bernard expound it . And this examination must be Daily ; yea and Nightly , we must saies devout Ephrem , judge at evening , of our day ; and at morning , of our night ; of our night , we must judge of the holinesse of it , by our preservation from unholinesse : And we must doe it with exact severity ; Smite thy soul , saies S. Chrysostome , smite it ; it will never be in danger of death by the stroke ; nay , it will escape death by the stroke . It is written , Iudgment is before the Lord , therefore trust thou in him , ( Iob. 35.14 . ) He is judg'd before the Lord , says S. Gregory , who in his life time judges himselfe : but he that stayes 'till the end of his life , non jam coram illo , sed ab illo judicatur ; He is not judg'd before the Lord , but by him . But a just man prevents God's judgment , as S. Chrysostome observes in holy Iob : who did continually offer Sacrifice for the sins of his children , for their uncertaine sins , their sinnes , that he knew not ; How much more carefull was he , no doubt , to prevent God's judgement for his own sinnes ! The thoughts of the righteous are right , saies Solomon , ( Prov. 12.5 . ) where the Latine Translation has it , Cogitationes justerum judicia , the thoughts of the righteous are judgements , severe and happy judgements passed upon himselfe . S. Bernard therefore injoynes a part of every day to be set aside for this examination , besides all other spirituall exercises . The very Heathen were excellent in this examination ; S. Ierom telling us , that the Pythagoreans had an especiall care and estimation of two seasons of the day , the morning and evening ; that is , says he , of those things which we have to do , and of things , which we have done . Sencea also ( l. 3. de Irâ . c. 36. ) reports his own practice ; how that every night , being gone to bed , when the light was removed , and his wife , who knew his custome , silenc'd her selfe , to leave him to the silence of the night , he examined himselfe and his whole day ; and triumphs with himselfe in the peace of his sleep after such meditation ; whereby his minde , as he says , was alwayes either praised , or admonished . Now we shall the more effectually make this examination , if we will resolve , as S. Chrysostome counsails us , every month to conquer a sinne in our selves . For thus , says he , we shall by degrees ascend unto heaven , as by Iacob's ladder ; not by visible steps , but by the secret increase of vertues . Let us still remember the noble examples proposed in Scripture . If lust tempts thee , call to mind the holy Ioseph : and if it sets furiously upon thee , breake violently from it , and cry out unto thy selfe , soul remember Ioseph : and if againe it returnes , cry out againe , soule remember Ioseph ; and he was proposed to be remembred . If thou art tempted to distrust in God , being ready to be swallowed up by thy enemies and despaire , remember David ; and if feare does yet assaile thee , cry confidently unto thy selfe , soule , remember David . Let us take Cassianus his advice ; let us first fight couragiously against our greatest sinnes : and the rest will be over come with an easy victory . Let us take also that excellent counsaile of S. Basil ; let us compare the present day with the former day : so to understand exactly our own proficiency . As the merchant uses his bookes of account , saies S. Chrysostome , Let us consider what speech we have spent upon disgraces of other men ; what upon foolish jests , what upon uncleanesse ; how we have imployed our hands , our feet , our eyes . And let us know , it is as absurd , to think our soules can be kept clean without such searching , as to think our garments cab be kept cleane without brushing , our houses without sweeping , our gardens without dressing● ; or to expect comlinesse and order in a City , without the eye of a Magistrate to discrie offenders , yet for all our searching , we must not think we shall be free from all sinne ; we cannot kill it , but we must suppresse it . Whether thou wilt or no , the Jebusite will dwell within thy borders , ( Iudg. 1.21 . ) conquered he may be ; cast out he cannot be . Wherefore let every one examine himselfe , and then think he has profited , says S. Bernard , not when he finds nothing , which may be reprehended ; but when he reprehends somewhat which he finds . Then hast thou search'd thy selfe , not in vaine , when thou findest , that againe thou hast need of Searching ; And if thou dost it always , when thou hast need ; thou dost it always . But this examination must be serious , it must be solemne : we must goe into the presence of God with all Humiliation , examining our selves in his presence , by his Commandements , which will shew unto us all the kinds of our sinnes , as our memory must recall unto us the greatest acts of our sins ; And then , no doubt , but our examination will break forth into Confession ; and we shall crie out with the Leaper , Vnclean , Vnclean ( Levit. 13.45 . ) Then let us immitate the good Hezekiah ( 2 Kin. 19.14 . ) So let us acknowledge before him all our sins , & beseech him as our mercifull Physitian , to deliver us from them . Then will this mournfull confession not goe alone ; It will be attended with a Resolution to forsake even our most dearly beloved sinnes : it will make us pray against our own heart ; against our naturall heart , but not against our regenerate heart . It will make us pray more against the uncleannesse of our sinne , then the punishment : which is the true marke of true repentance . Lastly : this Resolution will at last proceed unto Execution ; and will make us punish our selves with holy Exercises : which are punishments to a sinner , as they are delights to a repentant sinner . It will make us resigne up all our Affections unto God , that we may be a living and acceptable sacrifice unto him . Now because man has but three things to offer unto God , his Soule , his Body , and his Goods ; this will make him offer up his Soule by Prayer , his Body by Fasting , and his Goods by Almes . And since our Offering must be free from all uncleanesse , which is our sinne , this will make us put away all our sinnes : which being principally reduced unto three , by S. Iohn ( 1 Ep. 2.16 . ) unto the Lust of the Flesh , the Lust of the Eyes , and the Pride of life , that is , unto Lust , Covetuousnesse , and Pride ; we shall put away these three , by the three foresaid vertues ; we shall put away lust by Fasting , Covetuousnesse by Almes , and Pride by Prayer , by the humility of prayer . And when by prayer we shall have obtained Perseverance in Prayer , in Almes , in Fasting , then may we with truth to our own soules , say , we have judged our selves , and with triumph to our own soules , say , we shall not be judged ; we shall not be judged . This is the benefit of the judgement of Man : but now behold if man's judgement prevent it not , behold the horrour of the judgment of God . And this we must also seriously behold , it being a fearfull thing to fall into the hands of the living God , But if we would judge our selves , we should not be judged ; we should not be judg'd . The Iudgements of God are by the Apostle distinguished into chastizements , and the Condemnation with the world ; with that World , the world of the perseveringly unrepentant , for which our Saviour prayes not . Chastizements may be inflicted , were inflicted even in the Apostle's time , on some loose Christians ; which by an impure accesse to the Lord's Table , not discerning the Lod's Body , were sometimes punished with disease , and sometimes with death . Yet even in those chastizements , in those judgements there might be secret mercy ; and even in death not the despaire of a future life ; punishment here being usually inflicted , that we may judge our selves , and escape punishment . And if we judge our selves , though here we may suffer the judgment of Correction , we shall be sure to escape the horrour of the last judgment , the judgment of Confusion : which God has made so dreadfull , that by the feare of Hell , he might bring us to the feare of God ; & by the Feare of God , he might bring us to the Love of God ; and that lastly by Hell he might bring us to Heaven . That therefore we may be mindfull to judge our selves , we must be mindfull of God's Last judgment ; in which , is wonder enough for the most prophane , and for the most Curious ! A judgment , which does exceed all Persecutions , Warre , Pestilence , Earthquake , Famine , not only by Horrour , but by Eternity . And if we consider it , we shall find it Dreadfull in all respects ; dreadfull for the Secrecy , for the Suddenesse , for the Preparation , for the Session itselfe , for the Execution ! Dreadfull for the Secrecy ; which is so wonderfull , that the day and houre of that judgment is not knowne to Christ himselfe , who shall be Judge in that day ; It is not knowne to the Sonne of man . Some goe yet higher : It is not knowne unto the Sonne of God : It is not knowne unto him , as he is God the Sonne , that is , according to his owne personality , but only according to his Nature by which the Father , and the Sonne are one . S. Austin speakes more breifly , Pater scit : ideo hoc dixit , quia in patre & filius scit . Thus only by his divine nature our Saviour knows it in his humane nature . It is the Speech of S. Gregory . In natura humanitatis novit Christus diem judicii , sed non ex natura humanitatis . He knows it being man ; not as he is man . But this day was a secret , which he reveal'd not to his Disciples : but to stay their curiosity , told them ; It was not for them to know the times and seasons , which the father had kept in his own power . Upon which words , saies S. Austin , In vain is all search to know the end of the world , since Truth it self had made known unto us thus much for truth , that this truth is not to be known . Dreadfull also is this judgment for the Sodainesse . The former dreadfullnesse , which was from the secrecy , was in respect of our Knowledge ; but this from the Sodainesse , shall be in respect of Preparation . A man may be prepar'd against many things , that shall come secretly ; but this shall also come sodainly ; the world shall not be prepar'd ; In such an houre as you thinke not , the Sonne of man comes ( Matt. 24.44 . ) The day of the Lord so comes as a theefe in the night : for when they shall say , Peace and safty , then sadaine destruction comes upon them , as travaile upon a woman with child , and they shall not escape ( 1 Thess. 5.2 , 3. As in the dayes of Noah and of Lot , there was water and fire , though not to purifie , but confound : so shall it be by fire in the day of the Lord . Indeed when he comes , what should stay his Judgment ? for when he comes , shall he find faith on the earth ? As in the dayes of Noah , but eight righteous persons were found , and as in the dayes of Lot , but halfe so many in the Cities , which were then destroy'd ; so shall it be in the day of the Lord ; though not strictly so few , yet but very few shall then escape ; the wicked becomming fuell in that fire , and their number increasing it ! when therfore the signes of that day come , the world shall be surpriz'd with fear and horrour ! with such feare and horrour , as shall be their first Hell ! Dreadfull is this Judgment for the Preparation also : there shall be preparation for it in the Heavens , in the Aire , in the Seas , in the Earth ! Preparation in the heavens , in the Sunne and Moone ! They shall now be signes not of comfort , but of Judgment ! The Sunne shall be turn'd into darknesse , and the moone into blood , before the great and the terrible day of the Lord come ( Joel 2.31 . ) Which gastly darknesse in the Sunne and Moone , the wicked shall not be able to neglect . And though they did in this life neglect the signes of Gods Mercy , yet shall they not be able to neglect these signes of his Justice ! They shall not escape this darknesse by a figure , taking the Sunne and Moone for the Church , which in the time of Antichrist shall be Obscur'd ; or phantastically making the Sunne to signifie the Devill , and the Moone the Reprobate , as Origen implies : though this last would be no comfort to them . They shall not escape this darknesse by saying , the Sunne and Moone shall Seeme to be dark'ned , because they shall be Out-shind by the Glory of Christ at his comming : no , this darknesse shall be a signe , before the glorious comming of Christ . They shall not escape this darknesse , by making it only a kind of speech , to signify the Calamity of that time : for , this were to make the signes rather in the earth , than in the heaven . But our Saviour sayes expressely , There shall be signes in the Sunne and Moone : Now , what signes were in them , if there were no Change in them ? Nor shall they escape it by quarrelling with the manner of effecting it : which shall not be , as some have ridiculously phansied , by the vast clouds of smoake , that ascend from the burning of the world : this darknesse shall be before that fire ; or els there would be no body left to see that darknesse ; but it is said , that at that dreadfull sight , mens hearts shall faile them . Nor shall this darknesse be effected by an eclipse : the Astronomers can tell us , that by an eclipse , the Sunne and Moone cannot both at once be darkned : the Sunne being eclips'd by the interposition of the Moone , between his light and our eie ; the Moone being eclips'd by the interposition of the earth between the Sunne and Moone . Nor need we suppose the interposition of some cloudes , or the like darke bodies in that day , to hinder their light . He is able to deprive those glorious bodies of their light : nay , which is a greater wonder , he is able , leaving them their light , to take from them their power of sending-forth their light ; as he tooke away the power of burning from the fiery furnace , into which the three children were cast . But shall we define the wayes of the Allmighty , and appoint him his Counsailes ? No more may we appoint the Continuance of this darknesse : which , whether it shall be longer then the darknesse in Aegypt , which lasted three dayes ; or shorter then the darknesse at our Saviour's Passion , which lasted but three houres ; we have no more use of such knowledge , then knowledge of the Continuance . But this we know , that it shall be long enough , to prove the instant approach of the Lord 's comming ; and to drive the wicked not into repentance , but into desperation . But yet there must be more preparation in the heaven , whiles preparation in the Starres ! For the Starres shall fall from heaven , ( Matt. 24.29 . ) though Reason and the Astronomer will undertake to demonstrate , that a starre is of that bignesse , that the whole earth is not able to intertaine a starre or two ; Besides , that the heaven is incorruptible , and the starres fix'd in that incorruptible body . Indeed there is no absolute necessity to understand this Literally : but yet S. Austin thought it not improbable ; and S. Chrysostome not only thought it probable , but alleadges also that of the Prophet , ( Isaiah , 34.4 . ) All the host of heaven shall be dissolved , and the heavens shall be rolled together , as a scroll : and all their host shall fall downe , as the leafe falls off from the vine , and as a falling fig from the figtree . What is this , sayes that Father , the Starres shall fall from heaven , as the leaves fall from the vine ? whiles the vine has fruite , so long it requires the use of leaves to protect it ; but afterwards the leaves fall away : so whiles there are inhabitants on the earth , the Starres in heaven will be needfull for the earth : but when night it selfe shall cease to be , then likewise the Starres shall be no more . Which interpretation does no way disagree , either with the wonder of that day , which shall be a day of wonder ; or with the omnipotency of God , who can easily make them lesse , and make them fall , who of nothing made them into this bignesse . Irreverent it were for us to examine , whether he will doe it by a miraculous compression of the substance of a starre , or otherwise , who can performe it so many wayes , beyond the feeble and ridiculous guesse of Reason . Which literall interpretation if any man lesse like of , he may take S. Anstin's ; who by the falling of the Starres , understands the preparation , that shall be , against that day , in the Aire ; For he thinkes , it more probable , that by this speech is meant , that the Lightnings , flames , and fiery exhalations , which shall be before the last day , shall be so dreadfull , that one would thinke , the very Starres did fall from heaven . And easily may the world be thus affrighted , when as there shall be preparation in the very Powers of heaven , which shall be shaken . ( Matt. 24.29 . ) The powers of heaven ; that is , as the Holy Fathers teach us to expound it , The blessed Angells of God in heaven shall tremble with reverent feare , before the day of judgment , at those dreadfull wonders , which God will declare in the very heavens ! There shall be also preparation in the Seas . The Sea and the waves shall roare . ( Luk. 21.25 . ) The height of the waves shall frighten those that dwell by the shoare ; and the Out-crie of the waves shall frighten those that dwell afarre off . There shall be preparation also on the Earth . The Sibylls tell us , that at that time the beasts shall rune belowing , and roaring through the fields and Cities ; that the Trees shall sweat blood ; and that the Sea shall throw-up fish on the drie ground . Nay , the Scripture tells us , that Men shall be more amas'd ; that their hearts shall faile them for feare , and for looking after those things that are comming on the earth ( Luk. 21.26 . ) A sinner shall then be like a bird , that has flowen about in the pleasure of the fields , and at last falls into a nett : So shall the sinner fall into a snare ; he shall be caught . The pleasures of the wicked shall be like Jonah's gourd ; they shall for a time sit under the shadow of their honours , of their wealth , of their pleasure : but these shall all passe away , and leave them to the fury of the Sunne of righteousnesse . God shall arme all heaven against them , and a flood of fire , after all , shall be as a tenth wave ; for there shall come also a flood of fire ! unto which the Prophet David seem'd to allude . Psal. 50.3 . Our God shall come , and shall not keep silence : a fire shall devoure before him , and it shall be very tempestuous round about him . But the Prophet Malachi is more evident , ( cap. 3.1 . ) Behold the day comes , that shall burne , as an oven , and all the proud , yea and all that doe wickedly shall be stubble , and the day that comes shall burne them up , sayes the Lord of hosts . S. Paul told his Thessalonians as much ( 1 Epist. 1.7 , 8. ) That when the Lord Iesus shall be reveal'd from heaven , he shall take vengeance in flaming fire . S. Peter is more particular ; The earth and the workes , that are therein , shall be burnt-up ( 2 Pet. 3.10 . ) and the elements shall melt with fervent heat . And the heaven it selfe is reserv'd unto fire against the day of judgment ( 2 Pet. 3.7 . ) nay , that the heaven shall be sett on fire , and be dissolv'd . ( vers 12. ) and that the heavens shall passe away with a great noise , ( vers 10. ) well therfore may we remember , what the Lord said by the Prophet Joel . ( 2.30 . ) I will shew wonders in the heavens , and in the earth , blood and fire , and pillars of smoake . Yet concerning the order of this flood of fire , S. Austin places it in the end of the day of Judgment , though others would have it before , that this face of the world may be destroyd before that great Session . And then shall the signe of the Sonne of man appeare in heaven : which some thinke shall be some insigne of our Saviour's Victory . Some more particularly , though without warrant , thinke that it shall be the signe of the Crosse ; and that , when darknesse shall have overcast the world , there shall appeare in the East a Crosse of Light to foreshew the comming of the Lord . Others thinke this signe shall be the glorious wounds in our Saviour's body ; at which sight in the day of Judgment , the Jews especially may be confounded . Yet some others thinke it shall be that Prerogative Glory , with which our Saviour shall then appeare . But since the interpretation of this signe is kept as secret , as the day in which it shall appeare : Let us consider , how dreadfull the Session it selfe shall be ; A Session , which shall be usherd with the mighty voice of an Archangell , and of a Trumpet . It was the voice of a Trumpet , which the Jews did use in their warres , in their Temple , in their Feasts , in their Assemblies ( Numb. 10. ) It was with the voice of a Trumpet , that the Law was given at Mount Sinai : but here the dead shall heare this Trumpet and this voice calling them unto judgment . And then shall they see the Sonne of man comming in the Clouds with power and great Glory ( Matt. 24.30 . ) They shall see that humane nature , which was prophan'd on earth : they shall see him come to be their Judge , whom once they judg'd ; The Jewes , that would not know him , and the Heathen , and wicked Christians that car'd not to know him , shall now behold him not without horrour , whom once they beheld not without hate or neglect . But now they shall see him come in the cloudes with power and glory : with glory , for he shall come upon a throne of cloudes ; with power , for he shall come upon a throne of cloudes , the worke of his own hands ; yea , all the wonders of that day shall be the works of his power ; and he shall come with power to judge the quicke and the dead . He shall come with glory , such glory , that all the Angels shall with reverent obedience waite upon him ; upon him , whom none but impudent and obdurate sinners durst contemne . Will you see his glory ? Moses shall shew it to you , as it appear'd to the Elders of Israel ; who saw the God of Israel , and there was under his feet as it were a paved worke of a Saphire stone : and as it were the body of heaven in his clearnesse ( Fxod . 24.10 . ) Will you see his glory ? S. John shall shew it to you , as it appear'd to Him : who saw a great white throne , and him that sate on it ; from whose face the earth and the heaven fled away , and there was found no place for them ( Rev. 20.11 . ) Will you see his glory , you shall see his Kingdome : for then shall be fullfill'd that petition in our prayer , Thy Kingdome come : That shall be the first day of his glorious Reigne . Behold his Assistants , Angells , Saints , more especially the Apostles , He shall come with all his holy Angells ( Matt. 25.31 . ) Heaven shall be empty , sayes S. Chrysostome , in the day of judgment : when all the Angells and the Saints of heaven shall descend from heaven to attend the Lord Iesus unto judgment . O glorious judgment ! O dreadfull Judge ! before whom all the persons that have been from the creation , and shall be till that day , shall in that day all at once appeare ! when sinne shall have no cloake ; nay , when the body shall have no covering ; but all the whole world shall stand naked & trembling either with horrour , or reverence , looking-up unto the Lord of glory ! He shall come with all his Saints , who shall assist him in judging the world : Doe ye not know , that the Saints shall judge the world ? ( 1 Cor. 6.2 . ) They shall assist him by their holy lives , compar'd with the abhominations of the wicked . They shall assist him by their consent , and applause of his sentence against the wicked . They shall assist him with honourable attendance , being taken up into the aire at the time of this judgment , and placed at his right hand . The Apostles more especially shall assist him , in this judgment . Our Saviour himself told them as much . ( Matt. 19.28 . ) When the Sonne of man shall sit in the throne of his glory , ye also shall sit upon twelve thrones , judging the twelve Tribes of Israel . And peradventure , as some reverently thinke , their seats shall be glorious cloudes proportion'd to their excellency , who , though they shall judge the World , which resisted or despis'd their Doctrine ; yet more particularly shall they judge the twelve Tribes of Israel . For when the Jewes shall be about to say for themselves , that they could not beleeve in Christ , because they were commanded to keep the Law of Moses ; the Apostles , sayes S. Chrysostome , shall judge them ; because they likewise did first obey the Law of Moses , and afterwards chang'd that obedience into Faith in Christ . So also meditates S. Jerom. Nor shall they only judge Men , but also Angells . Know you not , sayes S. Paul , that we shall judge Angells ? ( 1 Cor. 6.3 . ) those wicked Angells , that would have exalted themselves against the Almighty : Behold also the Solemnity of this judgment , in the Continuance of it . For , to the glory of this Session and of the Saints , before the face of the wicked , S. Austin thinks , that it shall continue at least the length of a day . Unto which some would extend the meaning of those words ( Matt. 24.27 . ) As the Lightning comes out of the East , and shines even unto the West : so shall also the comming of the Sonne of man be ; As if our Saviour should spend the length of a day in passing from the East unto the West , that so he might be beheld of all the world . But the safest knowledge of these Circumstances must be obtaind not by the bold inquiry of study , but by the modest expectation of experience ; The method of the actions in that day , being chiefly to be learn'd in that day : in which the sinnes of the whole world shall be reveal'd . Which Manifestation of sinnes , shall be one of the most wonderfull actions of our Saviours power in that day : in which the Lord will search the World as he said he would search Ierusalem , ( Zeph. 1.12 . ) he will search it with candles ; there is light in the search ; he will not only search , but also discover . Thou didst it secretly , said the Lord by Nathan unto David ; but I will doe this thing before all Israel , and before the Sunne . But how will the Lord in that day discover sinne ! even as the Sunne-beame pearcing into a room discovers the dusty atoms , which before we saw not ; he will discover them as easily , as he can discover the multitude of fishes now hid in the Sea , if it should but please him , as he speakes by the Prophet Isaiah ( 50.2 . ) to drie-up the Sea , and make the rivers a wildernesse and make their fish die for thirst . But how will the Lord in that day discover sinne ? why , S. Paul tels us ( 1 Cor. 4.5 . that the Lord at his comming will both bring to light the hidden things of darknesse , and will make manifest the counsailes of the heart . It shall be donne by the power of God , by the light of Revelation . Yet how will the Lord in that day discover sinne ! why , the bookes shall be open'd , the bookes of men's consciences shall be open'd they shall be open'd , whether they will or no ; and they shall be read , not only by every man's ownselfe , but also by all others ; not only every man's sinnes shall be made known to himselfe , but also to every man els ; by the power of God and the miraculous light of revelation , to every particular man ; as S. Chrysostome , teaches us , and S. Anselm ; who sayes , that men's sinnes shall be seen , as the Sunne is seen by every eie ; S. Basil sayes , they shall be so revealed , that they shall be heard ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of all Angels and men . And then will the Almighty pronounce Sentence upon the workes of men . In the last day of the Creation God examin'd all his own workes , and pronounc'd them all to be very good : and in the last day of judgment he will examine all the works of men , but what judgment will he pronounce of Them ? Surely he will say , They are almost all very bad . Yea , he will pronounce a more dreadfull judgment upon the Authours of them ; who shall beginne their pain , before their judgment is pronounc'd . For , as S. Bernard sayes , The just shall be call'd first ; Christ shall first say unto the righteous , come ye blessed of my Father ; that so the wicked , sayes he , may be the more tormented ; according to that of the Prophet David , ( Ps. 112.10 . ) The wicked shall see it and be greiv'd , he shall gnash with his teeth , and melt away : the desire of the wicked shall perish . And then shall that burden of the wicked be layd upon them , Depart ye cursed into everlasting fire . O , what a separation will that bee ! when the holy angells shall catch-up the Godly to meet Christ in the aire ; ( 1 Thes. 4.17 . ) & then the wicked shall be cast into a furnace of fire . In the beginning God divided between the light and the darknesse : So will he doe at the last day . What is the light , in figure , but the Just ! what the darknesse , but the wicked ? So speakes the Apostle ( Eph. 5.8 . ) Yee were sometimes darkness ; but now are yee light in the Lord ; that is , you were once wicked , but now are righteous . In this world there is both light & darknesse : but in the end of the world , the light and darknesse shall be separated . In this world there are both good and bad : but in the end of the world , the bad shall be separated from the good . Which separation is a part of the Execution , for which this judgment is so dreadfull . They shall depart from the face of the Lord : but , O , whither shall they depart ! shall they depart as Cain , to be vagabonds upon the face of the earth ? No ; there is no returne unto the earth ! though some have thought , but never prov'd , that the place of torment shall be on the earth , and in the channels , where the Seas now swell . But this is oppos'd not only by truth , but also by errour , that errour of some , who because it is said , there shall be a new earth , wherein dwels righteousnesse , have therfore beleev'd , that the godly , at least a great part of them , shall even here injoy for ever a heaven on earth , beyond the Poëtry of the Millenaries . But can this earthly heaven agree with our Saviour's Ascension ? will not this want its intended effect , if by the vertue of this , the righteous also ( the members of his mysticall body ) shall not ascend ? when therfore it is said , there shall be new heavens and a new earth , wherein dwels righteousnesse , we may understand it , not only of the Heavens ( though some margents would so instruct us ) but also of the Earth ; though with this difference ; that in the new heavens there shall be righteousnesse ; and in the new earth there shall be no more unrighteousnesse , the wicked , and consequently wickednesse , being taken away . But whither shall the wicked at last depart ? some have placed their Hell next under the Sphere of the Moone ; induced by mistake of the parable of Lazarus and the Rich man , between whom because there is express'd a discourse , they have thought , that Hell borders upon Heaven . But parables being in effect Similitudes , are not so properly intended for stories of truth , as for the Illustration of it . Besides we need not for proofe of the possibility of the dialogue , imagine a neighbourhood of these different places : since it were as easy for the divine power to make the Ear to heare from heaven to hell , as it was to make the eie of his martyr Stephen , accurately to discerne from earth to heaven . Besides , though their Imagination were granted , it would not halfe serve the turn , the distance from the concave of the Moone to the highest heaven , so much exceeding the space between the earth and the Moone . Most men then considering the extreme opposition of the just and wicked , have accordingly suppos'd the places prepard for them to be at an extremity also of distance . The wicked then must depart from the face of the Lord ; and this is their pain of losse : & whither shall they depart , but into everlasting fire ? This is their pain of sense . The Lord shall swallow them up in his wrath , and the fire shall devoure them . ( Psal. 21 , 2. ) And so indeed some literally thinke ( as Abulensis ) that the earth shall open , and swallow them up into hell ; and then shall close upon them ; as it befell the three rebels , Corah , Dathan , and Abiram . In prosecution of which supposall , some imagine , that in the midst of the earth there shall be prepar'd a hollownesse , of capacity sufficient for the multitude of the wicked : and that since their bodies naturally heavy , must descend towards the center , they shall there make one unhappy masse , or lumpe , in eternall sorrow ! But such wild phansy we may rather restrain with the sobriety of that wise Jew , the Authour of the second book of Esdras , ( chap. 9. v. 13. ) Bee thou not curious , how the ungodly shall be punish'd ; that is , to know what God would not have thee know . The humane wisdome of Aristotle , did indeed examine the curious errours of the Philosophers about the Soule : and the Christian wisdome of the learned Irenaeus , studied the depths and madnesse of the Valentinians ; counting the knowledge of them as usefull , as the defence vile ; and teaching us more happily to escape them , then to understand them . Led then by Scripture we may severely know , that with fire the wicked shall be tormented ; the power of which we must acknowledge , though we know not the kind : and to them it may be said as it is in Isaiah ( chap. 5. 11 ; ) Behold all yee that kindle a fire , that compasse your selves about with sparkes : walke in the light of your fire , and in the sparkes that you have kindled . This shall ye have of my hand , ye shall lie down in sorrow . Yet does not the same Prophet crie-out again , ( chap. 33.14 . ) Who amongst us shall dwell with the devouring fire ? who amongst us shall dwell with everlasting burnings ? He implies not yet the impossibility of them , but the horrour . For in sorrow they shall lie down ; they shall dwell with fire , they shall dwell with death ! with Eternall death ! Seneca , though a Heathen could say , Mors timenda erat , si tecum esse possit ; Death were a terrible thing indeed , if it could be a part of a man's houshold ; if it could inhabite with a man ! And there it is so : death feeds upon them . It was the Lord that said , ( Deutr. 32.41 , 42. ) If I whet my glittering sword , and my hand take hold on judgment , I will render vengeance to my enimies , and will reward them that hate me . I will make mine arrowes drunke with blood , and my sword shall devoure flesh . Here is the execution of the threatning ; The worme of Conscience shall feed on them : that worm bred out of the Corruption of their owne foule sinnes . Death shall feed on them . Like sheepe they are layd in the grave , death shall feed on them ( Psal. 49.14 . ) These sheepe shall become pasture : and , as Innocentius sayes , as grasse , when it is fed on , is not pull'd-up by the rootes , but only the blade of it is cropt , that so it may perpetually renew : so shall the wicked , as the pasture of death , perpetually renew to be fed-upon . And this apprehension of Eternity is that , which breaks the heart of the wicked ! The perpetuall hills did bow , his wayes are everlasting ; sayes the Prophet Habakkuk , ( c. 3.6 . ) Incurvati sunt colles mundi , ab itineribus aeternitatis ejus ; sayes the Latine Interpreter : which some do mystically understand of mighty sinners ; that even the proudest and mightiest sinners in the world stoope and are heart-broken with the remembrance of the eternity of hell-torments ! Nor shall they have in that journy of eternity any companions to comfort them ; they shall have no companions but such as hunger , thirst , watching , fire , darknesse , devils , and desperation ! Yet , will the Lord cast-off for ever ? and will he be favourable no more ? Is his mercy clean gone for ever ? doth his promise faile for evermore ? Hath God forgotten to be gracious ? hath he in anger shut-up his tender mercies ? as the Prophet David askes ( Psal. 77. v. 7.8.9 . ) You shall have the Lord 's owne answer by his Prophet Ezechiel , ( c. 7.4 . ) Mine eie shall not spare thee , neither will I have pitty ; but I will recompence thy wayes upon thee . O then , let us tremble at God's judgment , that we may never tremble under it . Let us avoid it , by meeting it . He that by meditation continually feares hell , has least need to feare . Remember that instruction of our Saviour ; Pray that your flight be not in winter , or on the Sabbath-day ( Matt. 24. ) That is , sayes S. Chrysostome , that it be not in such a time , wherin thou canst make no escape : In the winter the weather hinders thee from flying , and on the Sabbath the Commandement stayes thee . To all that are unready in their account in that day of judgment , it shall prove a winter , a Tempest : And they shall find a severer command , than on the Sabbath ; they must stay whether they will or no. Let us therfore judge our selves , that wee may not be judg'd ; and that so , when the Lord Iesus shall appeare , we may have confidence , and not be asham'd before him , at his comming . Which grant , O thou that shall come to be our judge ; and by the judgment , which thou didst suffer , save us from the judgment , which thou wilt inflict ; that we may give praises unto thee , and to the father , and to thy blessed Spirit , world without end .

FINIS .

OF Spirituall Sorrow , A SERMON BY BARTEN HOLYDAY , Doctor of Divinity .

OXFORD , Printed by Leonard Lichfield , 1657.

Ierem. 9.1 .

O that my head were waters , and mine eies a fountaine of teares , that I might weepe day and night for the slaine of the daughter of my People .

THE Desire of Sorrow may seem very strange : and yet it is not so wonderfull , as Happy . It is indeed contrary to Man's nature ; and yet it tends to the perfection of his Nature . The Soule is never moved by desire unto any thing ; but that which seems good ; we may almost say , but unto that , which seems good to the body ; the soul in the body being commonly perswaded by the body . And yet sometimes it desires sorrow ; sorrow , which is contrary to the pleasure of nature : the practice of sorrow before man's fall being unknowne unto him ; and since his fall being hatefull to him , Yet the Body , which oftentimes does seduce the Soule , is sometimes also perswaded by it ; and rais'd both to apprehend and desire a pleasure in sorrow ; Not that , which arises from the mistaking melancholy of the body ; but that which happily and judiciously proceeds from the wisdome of the Soule ; since as by sinne we runne to the extreamest distance from God , so by Spirituall sorrow we runne to the extreamest distance from sinne . This is the Art of Repentance ! by which we may also farther observe an excellent difference between the Stoique and the Christian ; The Stoique fondly intends to make man like God , by making him without Passion , and so without Change , yet without Grace : the Christian on the Contrary indeavours to be , neither without passion , nor without change , and yet like God ; whiles he labours to Sanctify his Passion , and therfore his change , by grace . And this sorrow , when it does deeply affect the Soul , does not only affect the Soul : but uses the Eies instead of the Tongue , to declare itselfe ; as here our Prophet expresses his desire , to expresse such sorrow and such Teares . In whose Lamentation we may first behold , The Nature of the sorrow ; which being expressed by the nature of a Change , we may view in it the things , that must be chang'd ; which will appeare to be the Head and Eies : as also the things , into which they must be chang'd : which likewise will appeare to be , Waters , even a Fountain , yea a fountain of Teares . Next we may view the Object of the Sorrow ; or what it is , for which such Lamentation is to be made ; which though the Prophet sayes is the slaughter of the people ; yet more vehemently he expresses it to be the sinnes of the People , the Cause of the Slaughter . At the foulnesse of which sight , the sight of sinne , we likewise may be moved to a like holinesse of sorrow ; wherby to wash away such foulnesse ; The sight of blood indeed may move us to Compassion ; but the sight of sinne more happily unto Amendment . Let us first then view the Nature of the Sorrow describ'd by the parts affected and instructed by it , as it does thus sadly and wisely expresse it selfe , O that my head were waters , and mine eies a fountain of teares . The Head is the seate of Wisdome and of the sense ; the sorrow then , that proceeds from the Head , must be a sorrow , that flows from Reason ; it must be a sorrow , that affects the sense ; and therfore a reasonable punishment of our selves . And since from the head are deriv'd the Nerves , by which both sense and Motion is distributed to the whole body ; the sorrow of the Head must affect both the sense and motion of the whole body . And thus did sorrow affect the good King Hezekiah , as he speakes of his own mournfull pace , ( Isaiah , 38.15 . ) I shall goe softly all my yeares in the bitternesse of my Soul . Man indeed is made to be thus wise , thus sorrowfull ; his brain being for his proportion , both greater and moister , then it is in other creatures . And as the Head is frequently taken for those things , which are either First or Chiefe ; so this wise sorrow in the life of a Christian ; will truly challenge such Excellency and Priority . The Beginning of the year is in Ezekiel , ( 40.1 . ) call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Head of the yeare : but more truly may the sorrow of the Head be call'd the Head , or beginning , of the yeare of man's Conversion . Nor does that in the Originall only signify the Head , but somtimes also ( as in Lament. 3.19 . the bitternesse of affliction , and sometimes ( as Deut. 29.18 . ) the bitternesse of sinne : to which last S. Peter alludes , Act. 8.23 . speaking of Simon Magus ; as likewise S. Paul . ( Heb. 12.15 . ) Indeed , this bitternesse of Sorrow is most agreable to the Head , from whence the bitternesse of Sinne did before arise . Which sorrow the head does sometimes expresse by the shaving of it , as in Job ( 1.20 . ) as sometimes by the Motion , or shaking of it , as also in Job . ( 16.4 . ) but most happily does the head expresse it by the Eie ; which , as the Philosophers observe , declares our Hate and Love ; but we must adde , most happily , when in religious teares it shewes our Love of God , by our hate of sinne . The Physiognomer tels us , that the best eie is a moist eie , that seemes to swimme in his Orbe : which is a surer rule in the Spirituall constitution of it ; and does not only teach us the complexion of the Eie , but also the Duty . A clos'd eie , was , in the Poëtry of the Ancients , us'd as the embleme of death : and an eie dark'ned with repentant teares is a good embleme of our Mortification ; which is the death of sinne . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Eie , signifies also a Fountain ; a fountain being an eie of the earth , and an eie being a fountain of the head . They are both alike also in the Abundance and speed of their waters , which they send forth . And therfore Jacob's posterity is compar'd unto them ( Deut. 33.28 . ) The fountain of Jacob shall be upon a Land of corne and wine . The Latin Interpreter has it , Oculus Jacob , the Eie of Jacob ; to signify , that his posterity should as speedily and mightily flow forth on the earth , as waters gush out from the Eie , or fountain . Most aptly then does the Prophet here , in his plentifull sorrow , wish that his head were waters . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies waters , is a word alwayes of the plurall number , to imply their abundance ; which , as some thinke , is expressed in the composition of the word , deriving it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sea , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to trouble and make a tumult ; intimating the conditions of true sorrow ; which is happily with abundance of teares , and with the out-cry of a holy lamentation . And aptly did he wish his head to be waters : it was to wish a change , and yet a likenesse ; there being such similitude between the brain and water ; both of them being cold and moist . Some of the ancient Philosophers hold , that all things had their beginning from the Water : which made the Greek Lyrique sing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which excellency may truly be attributed to the waters of a holy sorrow ; the after-workes of a righteous man taking their beginning from such true repentance . These also being waters , upon which the Spirit of God does move ; and in both we may see the effect of his cherishing providence : the waters by a singular blessing being singularly fruitfull ; but these waters doe bring forth more admirable fruits , the fruits of the Spirit . The Ancient Heathen had a Beleife of a divine power in water : but in these our Sanctified waters we have an Experience of it . And the rather does the divine power delight in these , because of their purity ; these being the only waters , that are troubled and yet pure . And so pure they are , that as of all the meer elements there is none but the water , wherein we are able so clearly to behold our owne image : so are there none of our workes , wherin we are able so to behold the true image of our selves , as we may in the waters of repentance . Now the best waters are not only cleane , but also cleansing ; nay , truly Medicinall , and some Miraculous : and have not these waters these qualities ? these prerogatives ? If a viper be bruis'd in water , it becomes , as some tell us , a soveraigne Physique against venome : and when our former sinnes are bruis'd in the waters of repentance , such waters prove powerfull antidotes against the power of sinne . Nay , you may see their miraculous power , whiles they save us from sinking to the depth of hell : so that these will prove a surer foundation , than those upon which S. Peter . ventur'd to walke ; They had not been a foundation , had not miracle been their foundation . Yet though the waters of holy sorrow be rare with us for their power , they must not be as rare with us for their use : but we must remember , that as water is the drinke for most living creatures ; so holy David made these waters his drinke . Indeed , without these the Spirituall life decayes ; and as amongst the Romans , he that had so highly offended , that he was forbidden the use of fire and water , was by that signified to be a condemn'd person : so whosoever so offends God , that he denies him the heat of divine love , and will not bestow upon him the waters of repentance , or a mourfull desire of them , he shall by lamentable experience find , that in Gods sight he is a condemn'd person . But these waters must not be like those of the pitt , or of the lake : they must be waters of the Fountain ; living waters , flowing waters . Now that Fountain-water is most pure and cleare , which flows from a rocke : so commonly are the teares , that flow from the hardest heart , when it is once chang'd into a Fountain ; when God smites upon it , with his rod. Yet it is cheifly when God first smites upon it ; for , as the waters issue from the Fountain with great violence , but passe with an undiscern'd motion in the course of the streame : so is it in the beginning and progresse of holy sorrow . And therfore in another , yet a like respect , they may aptly bee express'd by that : Lybian fountain of the sunne , ( as it was call'd ) the waters wherof were anciently said to be hott at the morning and the evening , but at mid-day cold : such too commonly are the waters of repentance : which at the morning of conversion , and the evening of life , more liberally flow forth with a greate heate of grace ; but in the noon-day of life , when we are in the midst of health and strength , and consequently of temptation , then are they oftentimes unhappily cold ! Best therfore are they discern'd , when they are best ; when they are first : for then are they chiefly like the fountaine , which amongst other names the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from digging , or cutting a vein of water : and surely holy sorrow flows out so fast , that we may say , God cuts a vein of teares . And you may remember , that Salomon most fitly ( Eccle. 12.6 . ) cals the Liver , which is the fountain of the veins , a fountain ; or the pitcher , sayes he , be broken at the fountain ; that is , according to the interpretation of the Chaldie paraphrast , till the gall be broken upon the liver : such exquisite similitude there is between the swift motion of this blood and a fountain ; these waters being like those mention'd , Psal. 18.15 . Those effusions of waters , as S. Ierom , renders it . The word is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to offer violence to ones selfe ; expressing the violent speed of these waters . Nor are they only violent , but also abundant , the fountain labouring to expresse streames of water . Now that stream-water is heled to be best , which flowes towards the rising sunne : so is that spirituall sorrow best , which flows forth , as soon as the sunne of righteousnesse first shines on the heart . And as the waters of a stream , the farther they are from a City , are usually the purer : so are the teares of those , that are most retir'd from the tumults of the world . And since we say , a stream runnes then with a full happy course , when it drives-down whatsoever may hinder it in its course : so let our spirituall sorrow freely flow-out , till it overthrows all unlawfull pleasures , and all temptations whatsoever . But will you see , what kind of waters these are ? The fountain can scarce shew them without a figure ; this being a fountain of salt-waters , a fountain of Teares . Some waters indeed are hot and saltish , by reason of that , from which they passe : holy teares are of this nature , as proceeding from the heatof divine love ; and fullfill that Leviticall and mysticall command , ( Levit. 2.13 . ) In all thy offrings thou shalt offer salt . Nor doe these waters want their speciall vertue ; Euripides , being troubled with the falling Evill , when he travail'd into Aegypt , was by the appointment of the Aegyptian Priests dipt in Sea-water ; and so was cured : such washing in the salt-waters of spirituall sorrow is the best remedy against the spirituall Epilepsie , the falling into sinne . True teares , it is observ'd , only flow from Man ; as the truest teares only from the righteous man . Somtimes Joy sends them out ; when the heart opening itselfe , as if it would intertain what it loves , sends forth such heat and Spirits to the brain , that it dissolves the Moisture , and commands it passage by the eies : which work the righteous also does sometimes feel . Somtimes and most commonly Sorrow sends them out ; when in the Contraction of the heart , the heat and spirits so retire , that the moisture of the brain being left without a guide , expresses its own sad and desolate estate : but the teares of the righteous never want a guide ; and though they seem disconsolate , yet are they secretly guided by the true Spirit of comfort . Sorrow does sometimes also keepe-in teares , when the heart is excessively contracted ; when it so cals in the vitall heat , that the moisture of the brain is meerly congeal'd : such winter also does the righteous sometimes feel ; and only would shed teares , because he can not ; and thus his will does weep , though his eies doe not . It is indeed only Man's Intentive will that is the cause , why only Man does weep : and good reason it is , since it was only his will , that was the cause of his sinne , and consequently an occasion of his teares . The soft heart is naturally most ready to weep : and it is the soft heart , that is spiritually most ready to weep . Yet if you would know the true cause of teares , you may observe , nay for feare of errour you must observe , that as teares flow from the moisture of nourishment receiv'd into the body : so spirituall sorrow flows from grace receiv'd into the Soule . Unto which grace of sorrow in our Conversion , in the first point of conversion , the will is meerly passive ; meerly passive in respect of an inward change , though it has still naturall liberty , by which it is always active ; active in generall , to concurre to an Act of faith , as to an Act ; not in speciall , as to such an act , , an act of Faith . The Naturall will can concurre to the work of God , in respect of outward means , as it can freely heare or not heare , the word preach'd , but the inward efficient cause of conversion is the Holy Ghost . In which expression we may understand all subordinate causes inservient in that worke , though not working by their owne power , but by the power of God . And thus we may say , that conversion is the worke of Man , as he is the subject of it ; but the worke of God in respect of the first motion . The will in this is like Elisha's eie ; which had a naturall power to see , but it needed a supernaturall power to discerne a supernaturall aide of angels . An active Liberty then unto grace , the will by meer nature can not claim : nor may wee , though some doe , attribute an active power to the water in baptisme , though Sacramentall , ( much lesse to the teares in repentance ) as if the water did concurre actively and physically to the production of grace . God does indeed sometimes exalt a naturall agent to an ability above his degree in his kind ; but never above his kind . The first is to helpe things in their Order ; but the last is to destroy order . The God then of Nature , and of order does not make a Naturall agent the proper cause of a supernaturall Effect ; which truth may save us from the magisteriall impositions of mistaking Reason . Our Prophet here does wish for this sorrow : it was not then according to the measure he desir'd , either in his own possession , or at all in his power . The cause then of Spirituall sorrow can not be naturall : and as holy teares have thus their Cause from grace , so also have they their Abundance . And here we may farther observe the apt wisdome of the Prophet , who expresses his sorrow , a work of Grace , by similitude and parallel to the work of Nature . Now in Nature there is not only a fountain that sends forth streams , but there are also waters in the Cavernes of the earth , to nourish the fountain : so must there be not only a fountain in the penitent eie , but there must also be inwardly store of waters ; He wishes therfore not only that his eies were a fountain , but also , nay first of all , that his Head were waters . And if we consider the collection of waters , which are in the earth , we shall find some affirme it , to be caus'd by Protrusion , as we may call it , by a violent blast forcing those waters into the Pores of the earth ; so S , Basil . Some also we shall find , that attribute it to the attractive influence of the Heavens ; so Aquinas . Both which waies we shall find proportionall to God's manner of working in the Soule ; whiles some he Thrusts into tears , by Affliction ; as some he Drawes into teares by Love . And as the waters in the earth , as some think , doe serve to temper the veines of metall : so does the secret sorrow of the heart serve to temper the hardnesse of the heart , that at last it confesses it is waters , and the eies , as a fountain , send forth streams of tears . Now streams , as they passe , doe commonly cleanse such places , as they passe-through : so surely the tears of the truly penitent do not only wash away his finnes , but they indeavour also to wash away other-mens , and consequently the calamity due unto them . Which Object of sorrow we should next behold , if through the darknesse of sorrow we could behold it . But , alas , what pleasure is in Destruction ? which being contrary to nature : is also contrary to pleasure . What pleasure in garments rolled in blood , which doe afford more Horrour , than warmth ? what pleasure in the tumult of the Battell ; where not to be furious , is to be Cowardly ; where Mercy is held an Absurdity ; and to be barbarous , a glory ! This is the prerogative , and the supererogation of the Sword ! This claimes alone the triumph over the conquer'd : this usually alone over-acts the triumph ! Yet thus did the sword sleight Iudah to a slaughter ! and wound the Prophet also with Compassion . But is Judah , so destroy'd , that it has left none like unto her ? Yet then her vices also were gone with her : but surely there will alwaies be a People , and but too like her ; whiles as much in sinne , as in an undeserv'd love ; and whiles in sinne , too probably a Judah in Calamity ! God will not want a People ; nor will they want faults ! nay , by turning his Blessings into sinnes , they make him turne them into Curses , the Punishment of sinnes . The deformity of which , if , in the wisdome of your fear , you would behold , but in the extreamity of your fear can not , insteed of the eie understand by the eare , and the Prophet will tell you , that this his People , the people of Judah , were liers , slanderers , slanderers of their brethren , deceivers ; that their tongue was a bow , a bended bow ( v. 3. ) nay , and an arrow too ; yea , an arrow shot-out . ( v. 8. ) that when their tongue spake peaceably , their heart lay'd wait . ( v. 8. ) that their habitation was in the midst of deceite . ( v. 6. ) Take yee heed every one of his neighbour , sayes the Prophet , and trust ye not in any brother , for every brother will utterly supplant . Heare him accuse them farther , They proceed from evill to evill . ( v. 3. ) you see their degrees ! They weary themselves to commit iniquity . ( v. 5. ) you see their unhappy diligence ! They bee all adulterers , an assembly of treacherous men ! ( v. 2. ) O what a Judah is this ? and shall such a Judah be found in our Judah ? O , Let every Conscience be its owne Confessor , and whisper it self an answer , to amendment . And can we desist then from bewailing our owne sinnes and the sinnes of others ? though justly we may be as much oppressed with the number , as with the guilt ! and almost no lesse with the variety of the kinds , than of the acts ! shall we then only bewaile the sinnes of the head and of the eies ? and only weep for the sinnes of those parts , with which we weep ? If we search the Head , we shall find those waters , from whence arises the fountain , that sends forth the streames of other sinnes . There shall we find the Vnderstanding ; & in that , sinnes of defect and of excesse ; sometimes a disable Ignorance , and sometimes an Abuse of great abilities ! How many are there that sinne by Sloath ! and will not understand the negligence of their owne understanding ! How many , that sinne by Pride ! choosing rather to reason against God , then against any thing , that shall dislike their Reason ! If wee looke upon the Memory , we shall find it to be Malicious and Perverse ; by not remembring what we ought , and by remembring , what wee ought not ! If wee behold our Phansie , though by innumerable shapes it can change it selfe , yet by none of them all can it excuse it self ! Nay , it will be glad , if it can make us commit , as it were , halfe a sinne ; a sinne in some sort without consent ; a sinne in sleepe ! if it can but prepare us to a sinne ! But these are workes of an invisible guilt ! If we consider the Eare , O how obedient it is , to the tongue of a flatterer ! How vile a slave unto our Pride ! suffering itself somtimes to be board-through , to professe our servitude under sinne ! Nay , even the Haire , which was made for an ornament of the head , is often by the figure or the length , made a deformity ? S Paul proclaims it to be unnaturall for a man to weare long haire ; yet how many are there , that doe lesse esteem of his protestation , then of their haire ! perchance it is because they Beleeve not his word , or understand not the reason of his word : which , notwithstanding their purpose , is founded upon God's purpose . When God made man , ( as Moses speaks ) he made them male and female ; and made the female subject to the male : the Naturall signe of which subjection is the womans haire ; ( as the civill signe of it was anciently a veile . ) For the male then to use this signe , what is it , but in part to confound the distinction of sexes , which God has appointed ? and is in cleare judgment a more intimate violation , whiles more unnaturall , of God's purpose , then the promiscuous use of their apparell . And when the contrary use in the form of the hair was practis'd by the Nazarites , it was by dispensation from the Lawgiver ; not unlike Abraham's intended sacrifice of his sonne : both which acts had otherwise been as odious , as by God's pleasure they were made acceptable . If we consider the Nostrill , we must confesse , that the breath , which by divine favour they receive in as the breath of life , they too often send forth by exchange , as the breath of scorne . Besides somtimes with perfume they flatter the brain ; and somtimes oppresse it with the Indian Smoake ; which by custome becomes disease , unlesse Infirmity excuses it into Physique . If we consider the Mouth , the Tongue , the Palate ; alas ! Were not the bewailing of their sinnes a work of Grace , and the Numbring of them but a worke of Nature , we might thinke it more easie to bewaile them , then to number them ! The mouth is the most wash'd part of the body : and yet in the use of it , we may say , it is the foulest ! The Tongue , that is placed so neer to Reason , does notwithstanding seldome make use of so happy a neighbourhood ! The Palate , which God has honourably seated in the head , unnaturally degrades it selfe by an obedience to the Belly ! And may wee not then at the consideration of all these sinnes of the head , wish with our Prophet , that our head were waters ! But some there are , who not by miracle , but by sinne , turne the waters of their head into wine , nay somtimes , we may say , into fire , often are they so out-raged with the calenture of the grape ; That it poses them to distinguish between their sinne and their Punishment ! And what were it then , if , in a pretended fact , such fiery heads were cover'd with mournfull ashes ? fire there were , we might safely confesse : but might we not adde in the words of the Poet , though in another sense , that though there were fire , yet it were sub cinere doloso ? Should we call this Repentance , or a cheate ? But now if we should behold the sinnes of the Eie , we should quickly find a wonder , not only of sinne , but also of Prospect ; and the eie would now be satisfied with seeing : it would quickly be satisfied ; and with holy teares be willingly darkned at this sight . Nor will it only bewaile its lust and pride , but also the greatest part of its former sorrow , and now shed wise and religious teares , for the foolish and carnall teares , which formerly it shed . Thus will it doe for its owne sinnes ; but not only for its own sinnes ; but we shall indeavour truly to crie-out with David's compassion , Mine eies gush out with teares , because men keep not thy Laws ! Sorrow for our owne sinnes , all men will confesse to be necessary : but sorrow for other mens sinnes , seems to some men unnecessary , and to most men but voluntary . Yet this also is the duty of a righteous man , to weep for the unrighteous . It is the duty of him , that would be like unto God to weep when Men care not to be like unto God . It is his duty to greive , when God is greiv'd ; to greive for that , for which God is greiv'd ! Our will must be like his will ; and therfore to weep also , when others mens wils are not like his Will ; It is an argument of excellent nature to bewaile the punishment of an offender : but it is an argument of excellent grace , to bewaile the sinne of an offender ; the cause of his Punishment . And these does our mercifull Prophet here compassionate ; weep he does for the calamity of his people : but he does so much the more greive for their sinne , by how much their sinne was more greivous , than their calamity ! And amongst the many sinnes , which he here bewailes ; one was , that they were not valiant for the truth upon the earth . It is the more greivous sinne to Oppose truth ; but it is also a greivous sinne not to defend it . If we seriously consider it , is it not a strange cowardise , for a man to be afraid to be on God's side ! Did God ever forsake his truth ? or those , that did not forsake his truth ? If the Pelagian were again ready to equall Nature with grace ; if the Arian were again ready to denie the consubstantiality and coëternity of God the sonne ; if the Donatist should again pretend a possibility so to over-refine the Church , that it may be without all spot ; should we proudly become impure by the bold pretence of such false puritie ? or should we turne polititians against God , & leave him to the defence of his own truth ? Or , say of his truth , as the Jews did of his Sonne , Let him deliver it , if he will have it ? If we discerne any that preferre the giddinesse of their own reason , under the notion of sound Reason , before the Sobriety of the holy writings and the Church ; shall we presently either reele out of the way , or stagger in it ? About the eleventh year of this present Century of the Church , a new starre-gazer ( one Fabricius ) in the upper Germanie , publish'd ( at Witteberge ) by the vertue of a strange glasse , a pretended discovery of strange spots in the Sunne : about which time in the lower Germanie , a like acute Novelist publish'd pretented spots in the best Belgique Church . But as the clearest-sighted , though of a lesse excellency then S. Stephen's eie , judg'd those suppos'd staines through divine permission , to have been by the grand Artist the devil , juggled into the starre-wise glasse , not into the Sunne : so the best-sighted , though not so wonderfull as Lyncius , yet free from the Jaundice of Opinion , discern'd through the right Optique of sacred truth , the spots to be not in the Church , but in the Novelist ; and so that his mistakes were the staines . If then we see any departing from the truth , shall not we depart from Them ? shall we not rather partake with the Prophet in his tears , than with them in such backsliding , as deserves such tears ? You see then enough , yea too much cause of sorrow and yet you can not but see the little Effect it produces ! And must we not confesse this to bee very unnaturall , that where there is so great cause , there is so litle Effect ! where so much sinne , so few teares for sinne ! O , let us then with severity look upon our Own sinnes ; let us with compassion behold other mens ! and shall we make ourselves so unhappy , as not to bewaile our own unhappinesse ? shall we weep for the death of our Friends Bodies , and shall we not weep for the death of our Own Soules ? That being for them but to fulfill the Law of Nature ; but this being for us to violate the Law of God! When David and his men saw Ziklag burnt , and their wives and children carried into Captivity , it is said , they wept , untill they had no more power to weep ( 1 Sam. 30.4 . ) And shall not we weep as much to see our Soule , which is the City of God , set on fire by vice ; and all the vertues and ornaments of our Soules to be lost ! to be Triumph'd-upon by the Enemies of our Soules ? Surely , as the wind by gathering many clouds makes a shower : so our mind by meditation collecting the many evils of our own lives , and others , will easily cause a shower of tears ! And indeed , who would not willingly by a temporall sorrow , scape eternall sorrow ? since in this life a few accepted teares can wash away the greatest sinnes that shall be remitted : but , after this life , eternall teares can not wash away the least sinnes ! Let us then crie here for the guilt of our sinnes , that we may not hereafter crie for the punishment of them ! Let us bemoan our selves like Ephraim , repentant Ephraim , in this our Prophet ( chap. 31.19 . ) with a holy indignation ; Surely , after that I was turn'd , I repented : and after that I was instructed , I smote upon my thigh : I was asham'd , yea , even confounded , because I did bear the reproach of my youth ! Let us with the wise man , Eccles. 2.2 . crie-out of mirth , what does it ? crie-out of the madnesse of it ? The Septuagint term it there , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the turning-about , the Giddinesse of mirth ! Let us turn our hearts by Meditation towards Hell , that they may never be neerer to it , than by Meditation ! Can we remember how the Israelites mourn'd by the waters of Babylon , and not imitate their mourning ! The waters of Babylon , sayes S. Austin , are the transitory pleasures of this world , by which the Godly mourne , as in a strange Country , when they remember Sion , the heavenly Ierusalem ! And what more powerfull Motives can we have for teares , whether we consider our selves , or God , than Feare or love ? both which God has provided for us . There are , sayes S. Gregory , two causes of tears ; the first , for Fear of Punishment ; the Second , for delay of our happinesse : both which are intimated , according to that Father , by that double blessing , which Caleb ( as it is , Josh. 15.19 . bestow'd upon his daughter Achsah , to whom he gave the upper and the nether springs ; the nether spring is Fear , the upper Love . To the same purpose did Nazianzen observe , that Noah's flood came partly from the Earth , and partly from Heaven : so , sayes he , the purging flood of tears comes partly from the feare of Hel , land partly from the desire of Heaven , from the love of God . And surely as waters which are distill'd from the rose by the force of fire yeil'd a sweet smell : so much more sweet are the waters of the head , which are press'd-out by the heat of divine Love . It is indeed the Spirit of divine love , that from the eies forces holy tears ; according to that of David , ( Ps. 147. ) Hee causes his wind to blow , and the waters flow , The same Prophet sayes , ( Ps. 104.3 . ) God layes the beames of his chambers in the waters , that is , he covers the upper part of the heaven , or air , with water : the just man is such a heaven : whose upper parts , his soule , his head , his eies , are overflow'n with devout sorrow , whose teares doe mystically fullfill that of the Psalmist , ( Ps. 148.4 . ) The waters that are above the heavens praise the name of the Lord ; And more admirably doe these waters , the tears of the just , praise the justice , the Mercy , and goodnesse of the Lord ! Who will not then shed a few such tears , that he may never shed any more tears ? And since our Soule is the Garden of God , who will not provide a Fountain of tears , to make it pleasant , for his intertainment ! who will not labour , who will not Rejoice , to shed such tears , as God himself will wipe away ? when he will change the darknesse of sorrow into the light of joy ; the dark eie into a cheerfull eie : when he will work such a wonder in the Soul , as he has in the eie ; by a marvelous raising of light out of darknesse ; out of the apple of the eie ! which the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst other reasons , from the blacknesse , as the word also signifies ; expressing God's wonderfull work in the composition of the eie : when as out of the apple of the eie , which is the darkest part of it , he raises light ! The apple of the eie being so black or dark , that when in the Proverbs , ( Cha. 7.9 . ) it is said , in the black and dark night , it is in the Original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if we should say , in the apple of the eie of the night . Yet out of the darkest sorrow God will at last raise the most cheerfull light . From an eie darken'd with humble tears , with innocent tears , such as are not afraid to approach to the throne of the judge of heaven & earth ; with powerfull tears , which overcome him that is almighty ? which power vouchsafe , O Lord most powerfull , to shew in the weaknesse of our tears ; that by thy mercy their weaknesse may thus overcome thy power : Change our heads into waters , that they may be clean ; change our eies into a fountain , a fountain of tears so pure , that thou mayst see thine own image in them , that so thou mayst delight in them , that we may for ever delight in thee , delight with thee . To whom , O Father of mercies , with thy dear Sonne our Saviour , and thy Holy Spirit our Comforter in all our sorrows , be ascrib'd all thanks for thy Power and Mercy , for evermore .

FINIS .

OF The Christian's Strife . A SERMON BY BARTEN HOLYDAY , Doctor of Divinity .

OXFORD , Printed by Leonard Lichfield , 1657.

1 Corinth. 9. 25.

Every man that strives for the Mastery , is temperate in all things : Now they doe it to obtain a corruptible crown , but we an incorruptible .

MAN since his fall is much like the Devill before his fall , he has a great desire unto mastery : in which desire he does but confesse his fall ; by which he has chang'd that mastery it selfe , which he had , only into a desire of the mastery , which he had . He had by creation a mastery over all the creaturs of this inferiour world : but by his fall he fell not only from the mastery of them , but also of himself ; and is now become aslave to his own desires , to the distraction of his desires ; his way and his eie never being together . His way is still downward , still farther from that perfection from which he fell : but his eie is still upwards towards that perfection , from which he fell . But as his nature is corrupt , so is his desire ; a desire of mastery , not because it is a perfection , but because it is a Glory ; and therfore he does more truly desire the crown , then the strife . Yet this desire in man , though but like a vertue , yet because like a vertue , finds opposition in man , and is kept down by greater vice . And therfore though divers have an appetite to the mastery in divers things , yet if their feare or sloth be greater then their desire , their desire yeilds to their fear or sloth . But this naturall desire , when most able , being not able to aime at the true mastery , diverting to meaner objects , corrupts it self into inferiour and triviall appetites ; and insteed of seeking for mastery in the true perfections of the mind , it either descends to strive for the mastery in the vanities of the mind , or for the vain mastery in the abilities of the body . Which trifling desires brake forth into the actions of those naturall men , the Ancient Heathen , especially the Greeks ; and not only in their businesse , but also in their games . Wherby they did prove indeed , that labour is a part of man's curse , which they increas'd , whiles to their labour they added vanity . For wheras it is one releefe against the punishment of labour , that man may propose to himself an end , which shall abundantly recompence his labour , they were as Vain in the choise of their End , as they were unhappy in their labour . Which vanity our Apostle perceiving in them , takes occasion to teach Christian wisdome , from their Heathenish folly ; by rectifying both their labour and their purpose ; and that we might the better understand his instruction , he drawes it from the nature of their practises . Amongst the Corinthians were celebrated the Isthmian Games ; in which after a great deale of preparation they took a great deale of toile and all for a crown as corruptible as their bodyes : he teaches them therefore by a wise emulation , how to Imitate that Labour and Correct it . He does not forbid them still to continue their preparation ; he does not forbid them still to continue their strife : but he changes the kind of them , whiles he changes the reward of them ; and proposes a crown , which they might obtaine , as much exceeding the crown which they proposed to obtaine , as Heaven and eternitie exceed earth and time . That therfore we may understand this instruction of our Apostle , we may first consider the strife it selfe , the strife for the Masterie ; then the Preparation for the good performance of that strife , A Temparance in all things ; And lastly the End and purpose of that strife , a Crown , for them Corruptible , but for us , Incorruptible . Behold then first the Strife . The Grecians a people of rare naturall excellency and Vanity , were so transported with the appetite of Mastery , that there was scarce any thing done amongst them without great strife , without great comparison ; or , to draw a word from our Apostle in this place , without great Agonie ; for so in effect he speaks , whiles he saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it may be rendred , Every one that is in an agonie for the mastery , which contentions sometimes were even in vile things , ( as at this day amongst us ) as for the mastery in drinking or Eating most : for , there was amongst them their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Athenaeus tells us . To which contentions amongst others , the Apostle , it seems , did allude , when excellently he said , that Their glory was their shame . But in this place he intends such bodily exercises , as were rather Vaine , then Vile : their various exercises drawn from the severall respects unto the body ; as from the speed of it in Running , as in the precedent verse he speakes of the Race ; or from the Strength of it , as in wrestling , as principally seemes to be intended in this verse . But all was a strife ; nay , we may call it a Fight : for so our Interpreters render the same word . 1 Tim. 6.12 . Fight the good fight of Faith ; the word being there also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And that you may more fully apprehend the wisedome of our Apostle in this comparison , it will be necessary to take a view of the agreement of these two kinds of Combats ; of those outward contentions of the Heathen Grecians , and the inward contentions of a Christian . If you will view the Place of their strife , you shall find , the Race was performed in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a plot of ground containing in length an hundred twenty and five paces : which just length was chosen , because Hercules , as their fable has it , runne so farre at one breath . And can any thing better expresse the place or length of our Christian life ? Our Strife against sinne , as the Apostle calls it , ( Hebr. 12.4 . ) Is not our contention determin'd with the length of our life ? And is not life , the life of the strongest , usually determin'd within a hundred or sixcore yeares , though some , as stories tell us , have out lived that number of yeares ? If you will likewise view that place , in which their wrestling was performed , which was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Tertullian and S. Chrysostome call it , you shall find that no man was admitted into it , but he that knew the manner of the strife , which was to be there observed : and unlesse he himselfe , as also his parents , brethren and teacher , did solemly before the statue of Jupiter in the Elaean Senate confirme as much by an Oath . And into our place of wrestling which is the Holy Church , anciently no man , who being of age and then converted to the Faith , was admitted by baptisme , but he that was known to have been instructed in the manner of the Christian , or spirituall fight . The like was anciently undertaken for Infants , the witnesses at whose baptisme publikely gave their faith to God and the Church , that as soone as they should be able to fight , they should not want knowledge for their Christian fight . The Cōbatants amongst the Heathen fought alwaies without the burthen of their cloaths , except what modesty commanded ; lest even the lightest should be some hindrance ; nay , lest their bodyes should be a hindrance to them , they were annoynted with oile . Thus likewise the best Christian Combatants in all ages , have layd aside the outward hindrances of welth and businesse , when they have indeavour'd to be truly admirable in the spirituall fight . They have likewise had the spirituall Oile , which signifies Gods Grace as may be seen , Levit. 2.1 . Psal. 45.7 . 1 Joh. 2.20 . They have had a gracious subtilty of knowledge , whereby they were made quick to prevent the devises and active sleights of Sathan . There were Combats also amongst them not only for men , but for Children as Pausanius ( in his Eliaque Remembrances ) shewes . And even the yongest Christians , when once they begin to be able by knowledge to corect their own actions , shall instantly find the Divill for an Adversary , & the combat of Temptations . Yet then there were also diversities of fights ; there being their lighter fights , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and their weightier or more solemne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Dionysius Halicarnasseus , tells us . The lighter were performed in the Morning and the more weighty in the after-noon , as Pausanius has it . And have not the Christians also their diversities ef fights ? Even thus the Christian in the morning of his Age he does but take notice , that he has sinne and Conscience , he shall have only some lighter combats : but when once he is grown to the Afternoon of his life ; when by age he has both enougth sinne and enough knowledge of sinne ; then he shall find those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those heavy conflicts , those wrestlings of the whole body , of the whole spirit , of the Man , the Christian ! Amongst the higher conflicts of the Ancients , there was one especially worth the noting , and that was theire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; when each combatant bending inward the two upper joints of his fingers , did only by Them , contend with his adversary , till he forced him to a faintnesse . A kind of wrestling most fit for a Christian , upon occasion , to use with the Devill ; to keep him to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at distance at the arme 's end , nay at the fingers end : for otherwise he will breake in upon the Christian ; and not only hurt the hollow of his thigh ; as the Angell of God or rather God , did Jacob's ; nor will he say , as the large Philistine unto David ( 1 Sam. 17.44 . ) Come to me , and I will give thy flesh to the foules of the aire , and to the beasts of the field ; no ; he will prove himselfe to be a roaring Lyon ; He would himselfe devour the Christian : who therefore must strive for courage and perfection , to resist him ! we must strive to be perfecti athletae and consummati : Seneca has the same terme for wise men , whom he cals consummatos sapientiae viros , men of a finish'd or perfect wisedome . And has not our Apostle the like Eph. 4.13 ? where he says , that the Christian must goe on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto a perfect man . Does not S. James exhort to the like perfection ( cap. 1.4 ? ) Let patience have her perfect work , that we may be perfect and entire wanting nothing . Amongst the Grecians he that had skill and victory at all kinds of Combats , was , for his perfection called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and surely unto such perfection must the Christian labour , that in all kinds of Combats with their spirituall enemy , he may contend with skill and Courage ; for so shall he in his degree attaine to that aime of S. Paul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto a perfect man ; unto such perfection , as in this life we are capable of . But he must also Persevere in this contention unto the end ; according to that of our Saviour ( Mat. 24.13 . ) He that shall endure to the end , the same shall be saved : which our Apostle here shewes by a double Metaphor , of a Race in the former verse , and a wrestling in this verse . In the Race there were drawne two white lines , the one in the beginning of it ; at which they that were to runne , were first to stay till the signe was given ; and this line was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Pausanius tells us ; and therefore Cassiodorus cals it the Rule , because it made them begin upon equall termes ; and this does resemble but the beginning of our Christian race . But the other white line was at the farther end , and did bound the race . And this line was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it seemes to be implyed by Pindarus ( in his Pythian Hymnes ; ) and it was so called , because it was always in their sight ; their eye being still upon it , till They were upon it . S. Paul does very clearely expresse both the thing , and the name ( Plil . 3.14 . ) where speaking in this Metaphor , he sayes most exactly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; I presse towards the marke ; as it is there rendred ; Forgetting those things which are behind , and reaching forth unto those things which are before , ( v. 13. ) I presse towards the make . It might be rendred in respect of the thing it selfe , whence the Metaphor is drawn , I presse towards the white Line ; which was the end of the race . So that a Christian's race is never ended till death ; He must give his name , annoint himselfe , beginne to runne , and continue running till he comes to the scope , to the white Line . Thus does he likewise in this verse especialy by a Metaphor of wrestling expresse the Perseverance ; there being no reward , but to the Conquerour . And therefore because it was the presupposed end of all striving or wrestling , to strive for the mastery , our Interpreters with singular wisdome did translate it here , to strive for the mastery , though strictly the force of the word be only to strive . Which necessary Perseverance in striving for the mastery is well expressed by the custome of wrestling , which even to this day is retained in some parts of Europe , as amongst the Gallicians , ( in Spaine ; ) where a set number of wrestlers being appointed to enter the Lists , and he that is twice thrown departing , the conquerour stayes for a new adversary ; and thus all striving successively , he only is at the last the Conquerour , who of the set number is the last Conquerour . It is indeed a practice unreasonable , and usefull ; if we consider the morall of their perseverance . And surely the Labour and Constancy in our Christian combat , our Apostle did more then intimate , when be exhorted Timothie , io indure hardnesse , as a good souldier of Jesus Christ ; ( 2 Tim. 2.3 . ) to indure hardnesse ; the word of the Apostle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , suffer evill , the evill of affliction , or bodily punishment : suffer hunger and cold and Labour , like a good Souldier . So did S. Paul himselfe in his high degree of Souldiery ; and so must the meanest Christian in his inferiour proportion . And as those ancient Gentiles did practice themselves before hand , against their great and publique combates , as S. Basil and Cassianus note ; so must we count all wrestling in our life time , but but a preparative to our last agonie and combate in death . Besides , all their practises were but bodily exercises , which profit but little , as S. Paul speakes of them ; ( for of them he speaks 1 Tit. 4.8 . ) but ours are spirituall combates ; we fight against Principalities and Powers ; and therefore it behooves us to make all advantage of example . And since that the understanding is not ashamed to learne of the sense : so neither must the soule be ashamed to learn of the body . As they then got bodily strength for their wrestlings , by Preparation and a Temperance in all things ; so must we grow strong and cunning in a spirituall imitation of their bodily temperance ; which is the next thing to be considered , Their Temperance in all things . And indeed so great was their Temperance to make them the more active , that these words which our Apostle uses in this place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He is Temperate in all things , was a powerfull speech amongst the Grecians . Now their common temperance was from Lust and the wayes unto it , wine and Glotonie : nay , their Diet was so moderate , as Irenaeus describes it , that it never was unto satiety ; nay , it never was unto a full meale . And some were so exact , as Plato relates of Diopompus and some others , that they would not let their stomachs trie the weight of any heavy meale , or but their backs the weight of any heavy cloathes , much lesse of any superfluous ; lest they should thus dull the purity of their spirits . And does not S. Paul ( Hebr. 12.1 . ) exhort us to the like exact temperance , to a holy curiosity in our christian Race ? Let us lay aside ( sayes he ) every weight ( every weight ) and the sinne which does so easily beset us , and let us runne with patience the race that is set before us . Is it not an intimate speech , let us lay aside every weight ? The shippe that is but lightly laden may happily scape in a tempest : but the heavy laden may quickly perish : by temperance & fasting , saies S. Chysostome , we shall lighten our vessell , and more safely passe through the waves of this life . Let us then lay aside every weight . We must saies S. Ierome be circumcised in the flesh ; which is when in those things that concerne the body , we cut off the Delight and reserve only the necessity ; making them ours , as S. Austin speakes , utentis modestia , non amantis affectu ; with the appetite of nature , not of wantonesse . And thus temperate we must be in all things . When in relative actions ( concerning other men ) we shew equality , we call it Justice : but when in the retired actions of our soules upon our bodies wee labour for equality , wee call it Temperance ; which does assist reason in restraining the affections , the senses and the parts of the body , from an abuse in pleasure . It restraines the Eie from a licence in prospect : for otherwise the eie finds out pleasures , and the phansie multiplies them . It restraines Laughter , and saves it from folly ; for when the purer parts of the blood ; the Spirits , are over acted into an excesse , they shake the body into an unseemely laughter : which commonly abounds in such bodies , as have not enough Melancholy to make them wise . It restraines the Tongue , and makes it , as it were , remember , that it is not an Instrument of Invention , but only of Execution ; which therfore must waite till it be imply'd by Reason ; and that Then it is but to declare the mind of Reason . It principally restraines the Throat and Belly ; these being as the Moabites , that inticed Israel to Lust : and as the Body is a temptation to the Soul ; So the Belly and throte are a temptation , to the rest of the body . Wherfore we must strive to get the mastery of These ; and then we shall easily be the masters of ourselves . Hence were those mighty indeavours of the ancient Christians , in Chastitie and Abstinence : by which whiles the Body is separated from the pleasures of the body , the Soule , though not separated from the body , is in an admirable manner elevated above the body ; and attaines that happinesse , which in the body it properly but expects . But because the effect is taken away by removing the cause , and lust is but the consequence of gluttonie , hence was that practice , and hence that necessity in all ages of the Church , of holy fasting ! This in some sort including a Temperance in all things ; since a temperance in this thing invite 〈◊〉 . Lord to give that universall blessing , A Temperance in all things . It was a temperance in diet , that those Heathens us'd ; and it must be a temperance in diet , that Christians must use . The body knows no mean ; 't is allwayes in extreams ; 't is allwayes either a Slave , or a Tyrant . Therfore we must by fasting use it , as S. Paul speaks in the last verse of this chapter ; I keep-under my body , and bring it into Subjection ; his own word is of more power , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I bring it into Servitude . And this practice of Fasting is as old as the world ; nor was Man sooner permitted ( in paradise ) to Eate , then he was commanded to Fast : neither was he permitted to eate all fruit , though he did eat nothing but fruit . His happinesse in Paradise , sayes S. Ierom , was not dedicated without fasting ; and so long as he fasted , so long he was in Paradice : yet as by violating that fast he was cast-out , so with fasting , sayes S. Basil , he may be well help'd to return into it again . And he that fasts , must not thinke , that whiles he fasts , he has no food : he may say as our Saviour did , I have food , that you know not of . And as it was his food to doe the will of the Father ; so must it be ours , to doe his will ; which is to Fast and keep-under our bodies . The fasting of the Body , sayes S. Chrysostome , is the food of the Soule , and that food is the food of Angels , sayes Athanasius . He that fasts must remember , sayes Theophilus of Alexandria , that of the Apostle ( Rom. 14.17 . ) The kingdome of God is not meat and drink ; but righteousnesse and peace , and joy in the Holy Ghost . And well may they rejoyce , when as the holy Angels , as S. Basil sayes , doe in every Church keep a Catalogue of the Fasters . And well may they rejoyce ; for would you scape Gods judgments , Fast and remember Ahab ; remember the Ninivites ; who did not so much proclaim their Fast , as they have proclaim'd God's Acceptance of it . Would you overcome and cast on t the Devil : fast ; by this our Saviour cast him out : nay , some devils can not be cast out , but by Prayer and Fasting ( Matt. 17.21 ) The proud Devil can not be cast-out , but by the Humility of Prayer ; and the unclean , the Lustful Devil , can not be cast-out , but by the Purity of fasting . Yet I will not propose unto you the fast of Moses , of Eliah , of our Saviour , fasts of fourty dayes : this were rather to bid you be miraculous , then devout . But I may Bid you behold the holy Anna , the Prophetesse : who having been a widow about fourscore and four years , having renounced the world , and departingnot from the Temple night nor day , but serving God with prayers and fastings ( Luk. 2.37 . ) was at last blest in the Temple , with the sight of the Babe Christ Iesus the Lord of the Temple ! A reverend monument of temperance , whether wee consider her Sexe , her Age , or her Devotion ! A most reverend monument of persevering temperance , and of a temperance in all things ! Excellent was the temperance of those holy women , which did despise the vanitie and pleasure of their looking-glasses , when they brought them all to Moses , as is recorded , Exod. 38.1 . Of which devout women it is there said , that they did assemble by troopes to the door of the Tabernacle ; The Chaldie Interpreter sayes , they came to pray ; the Greek says , that they fasted ; and others render the Hebrew word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they did warre ; and aptly might it be renderd to warre , that is , the Lords Spirituall warfare and service . So Moses speaks of the Levites , that enterd-in to warre the warfare , ( as the Margent shews from the Hebrew ) that is , to performe the service , and to doe the work in the Tabernacle of the Congregation ( Numb. 4.23 . ) So speakes S. Paul to Timothie , that thou by them mightest warre a good warfare ( 1 Tim. 1.18 . ) And you may a litle farther note the blessing of those women , in some sort shadow'd-out in the gifts which they did present . For , of their looking-glasses ( as by custom of speech they are call'd , though they were of brass , as the margent notes from the Original ; as in these times we have some of steele ) Moses made a Laver , for the use of the Tabernacle of the Lord ; And thus the instruments , wherby they did adorne their bodies , were chang'd into an instrument wherby through faith they might Sanctifie their Souls : as the Priest , by washing in the same , did purifie his body . And this temperance from outward things , in these holy women , did not , it seems , decay amongst the Jewes ; nay , rather it increas'd even to a temperance from the most tempting pleasures of the body . For so you may read of the Virgins , that were shut-up in the Temple at Ierusalem ; as the Authour of the book of Macchabies relates , ( Lib. 2. Cap. 3.19 . ) which virgins , S. Ambrose sayes , ( Lib. 3. de virginibus ) were deputatae , dedicated to the Temple at Ierusalem . And , it seems , Anna the Prophetesse was of the like devotion : who did the more abstain from bodily food , sayes Tertullian , ut magis spiritualibus deliciaretur , that she might the more exquisitely be delighted with the Spirituall food . Shee did indeed so devoutly diet her self , as if being a Prophetesse she had foreknown , that she was to runne a long race . No marvaile then , if the Christian Church , which was to exceed the Jewish , as much in purity of life , as of knowledge , took all occasions to imitate holy fasts . Hence was the ( Spring fast , or , ) fast of Lent instituted , to imitate for our proportion , our Saviours abstinence ; not to attain the degree of it , but the benefit . Indeed , if He fasted so , that had no sinne , as S. Ambrose's devotion argues , how ought we to fast , who without him are nothing but sinne ? And if he fasted so for the sinnes of others , sayes S. Bernard ; how ought we to fast for our own sinnes ? The space of Lent , as the piety of some has observ'd , is the Tenth of the year ( though strictly somewhat more : ) which if by holy exercises we Sanctifie unto God , he will sanctifie the other nine parts unto us . Besides it will shew our estimation of his fast ; and make us remember , as S. Austin sayes , the greatnesse of our wound , by the greatnesse of his fast ; and the greatnesse of his cure , by the greatnesse of our danger . Hence also did they institute their quarterly fasts , that at those seasons they might be the more fit ; both for prayer for the food of their souls , by Gods blessing on the Ministers of the Church , in that Age , at those times , to be ordain'd ; as also for Prayer and Thanksgiving for the food of our bodys , the fruits of the ground : which principally at those times are either in the seed , or the blade , or the eare ; either rotting , ripening or ripe ; and therfore craving Gods more instant and seasonable blessing . Hence also did they perform preparative fasts against the memorials of the Saints , Saints regesterd in Gods word , such as the attendants of our Saviour in his life ; not but that all true beleevers are truly Saints , as having true sanctity ; but neither of their degree , nor of their glory ; the divine wisdome making them starres of a greater magnitude in the heaven of the Church . And thus they did not only Remember those greate examples of holinesse , but also Imitate them ; and by the imitation of their Sanctitie , learn'd to increase their own . Hence also were their weekely fasts ; the wednesday fast ( amongst other reasons ) in remembrance of our Saviours Innocence and Danger ; it being on the day before his passion , that the great consultation of the cheif Priests and Elders was held against his life ; as is collected from the beginning of the 26. Chapter of S. Mathew ; as also that on that day be was by ointment prepar'd for his buriall . Yet this fast , as Tertullian sayes , did but passive currere , was but permitted in the Church , rather than commanded . The Friday-day fast was instituted in a continuall remembrance of our Saviour's death ; as the Saturday-fast , in remembrance of his Humiliation for our sakes in the Grave ; as also for our preparation unto a more holy celebrating of our Christian Sabbath . And surely as it were a great offence to observe dayes and fasts with superstition in beleef of Merit : doubtlesse it is an acceptable Sacrifice unto God , to observe them with devotion . For as the Apostle bids us flie all occasion of evill : so by the rule of contraries , he implies , that we must gladly imbrace all occasions of good ; all occasions , wherby we may make our Soules more obedient unto God , by making our bodies more obedient to our Soules . Fast , and see how good and gracious the Lord is ! Hence were those frequent and private fasts of the Ancient Christians , many of them making their intire lives an intire fast ; and thus by fasting , renderd their bodies sooner unto God , than unto nature . But where is now that holy temperance ? They fasted thrice a week ; but we scarce once in the week remember the practise or the benefit of it ; and not once in a week have a wise check for such neglect . They did not only fast from food , but after some fasts from sleep also , as Eusebius shews , ( Histor. lib. 2. ) striving not only to forget the Delights of the body , but also the Body . They did not on a fasting day eat till three of the clock after noon , as Epiphanius testifies ( in fine Parearii ; ) & in Lent not til five at evening ; as S. Basil . ( Hom. 1. de Jejun . ) & others relate . But now religion amongst most men is grown so cowardly , that not to dine , were not to fast but to starve ; and to goe supperlesse to bed , is no longer devotion but beggery ! And whereas they in Chrian pitty exempted from the fast , Old men and Children , Sick men and Labourers , and likewise the poore both for piety and necessity ; now most men have thrust themselves into that priviledge . So that now the rule it selfe is lost ; and we have scarce any thing left but the Exception . True it is , as S Chrysostome sayes , we have a mercifull Lord , that requires of no man beyond his strength : but as true it is , we must not counterfeit ; we must serve that mercifull Lord , according to our strength ; we must serve him with all our strength . I presse not here the kind of the fast , which generally was from flesh and wine , as S. Ierome ( contra Jovinianum Lib. 2. ) and S. Basil ( hom. 1. de jejun . ) shew : But I presse the wisdome of the Church , that thought it fit for most ; and the mercy of the Church , that thought it not fit for some . Yet that great example in the Imperiall city of Christians , Constantinople , in the time of the , first the famous Iustinian , and so within the first 600 yeares , is not to be omitted , as it is not to be parallel'd . There being then in the time of a Lent a great scarcity of other provisions , the Emperour commanding flesh to be killed & set to sale in the Shambles , not the man was found that would buy or tast it , as Nicephorus an Ecclesiasticall Historian relates ( lib. 17. cap. 32. ) which must necessarily argue the firme perswasion of their conscienses . Which perswasion though it proceeded not from the authority of the Scripture , yet was from the example and prudence of the Church . That Fasting is commanded in the writings of the Apostle , saies S. Austin ( Epist. ad casulanum 86. ) I every where find ; but the Time of fasting I do not find : we may adde , and the kind of fasting we doe not find . But we may adde also that excellent rule of S. Ierome , ( epist. 18. ) That Eccesiasticall Traditions which doe not hinder our faith ( especially then such as increase our devotion ) are so to be observed , as they have been delivered to us by our Ancestors . Divine Authority then commands the Thing : Humane authority addes nothing but the Circumstance . And shall not the whole Christian Church use a Christian liberty in defining the times , and kind of Fasting , rather than every single Christian in his Solitary Opinion ? Or shall any man approve the faith of the Church , and suspect the wisedome of it , as defining Circumstances ? yet he that cannot abstaine in the kind , may abstaine in the quantitie ; in which a sanctified discretion may be his Physitian , and his Conscience his Confessor . True it is we shall not merit by fasting : but it is also as true , that we shall certainly profit by it . 'T is a bad conscience , & a worse practise , that because we cannot merit by fasting , we will be sure to merit by gluttonie ! Indeed we may merit by that : but it shall be only the wages of sin ! Our Prayers are not Meritorious : shall we therefore live as without God ? Our Faith is not Meritorious : shall we therefore turne Infidels ? Because Fasting is not meritorious , shall we therefore become Gluttons ? We fast not for merit , but for Obedience . It pleases God : therefore it must please us . But some may say , that fasting is nothing worth , if not joyned with prayer ; it is most true ; but does he that bids you to Fast , Forbid you to pray ? Fast then , in Gods name , as you ought to fast ; Fast and pray . Nay he that truly fasts , does certainely pray ; and he that truly prayes , doubtlesse does often fast . Or if Age , or Infirmity admits not a severe fast , let it be mittigated into a constant and holy temperance ; for he that strives for the Mastery is Temperate in all things ; being raised by the glorious reward proposed to the Conquerour ; which is a Crown ; a crown Incorruptible . Besides the winning of a Crown , the Grecians had a farther purpose of labour afterwards ; which was to be the better serviceable for the warres of their Country ; ( as Plato tells us in his eighth book , de Legibus : ) but the Christian whose life ends not but with his breath , has no more labour ; but on eternall rest . Yet before the Grecians got their corruptible crown , it was to be adjudg'd unto them by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sueton in his Nerva calls them the Bravistae , the judges of their contentions : who having taken an Oath to doe justice , sate on the ground observing the Combatants : and at the end of the strife having commended the Conquerour , they let him take the Crown that was provided for him , which as it may be conjectured , hung up in some eminent place . And have not we a judge that humbles himselfe to behold our wrestlings ? And has he not sworne by himselfe that there is a reward for the righteous ? & will he not at the Last day call the Conquerour the Blessed of his Father ? And will he not let them take Crowns of Glory proposed to them in the Heavens ? They shall reach them at the end of their life by the hand of Faith . S. Paul speakes in that Metaphor , in the verse before this text ; So run , that you may obtaine : the Latine has it , ut comprehendatis ; and S. Paul's own word intimates as much , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But in the third to the Philippians , v. 14. he is more exact , where speaking of himselfe he saies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reaching forth unto those things which are before , I presse towards the marke . And doe not those words of our Saviour imply this Metaphor of a hand ; The Kingdome of Heaven suffers violence ; and the violent take it by force . And the successe of the strife shall be attended with great solemnity . S. Chrysostom relates ( Orat. adversos Judaeos , 2. ) that at the Grecians Olympique Games the Spectators would come and sit from midnight , and so continue all day in the heat of the sunne , to see who would get the Crown . And does not S. Paul say , The earnest expectation of the Creature waites for the manifestation of the Sonnes of God . ( Rom. 8.19 . ) He figuratively attributes apprehension to the insensible creatures : but implyes , that all things do but as it were , waite in their naturall courses till the day of Judgment , wherein it shall be seen who are the Children of God ; & on whom the crowns that God has layd up for the conquerours , shall be bestow'd ; that being the glory , which shall be bestow'd on us , of which he speakes at the 18. v. of that chapter . The reward amongst those Grecians is observ'd to have been greater than their labour ; it being commonly provided by great personages : but the Christian's reward is infinitely greater , than his labour ; and therfore the Apostle cals it an exceeding weight of glory ( 2 Cor. 4.17 . ) Now that which the Apostle cals amongst the Grecians , a crown was not alwayes a crown , in the strict sense , ( though chiefely so ) but somtimes it was a triumphant Garment adorn'd with palmes , so is the heavenly reward call'd somtimes a garment ; as Apoc. 3.5 . Hee that overcoms , the same shall be cloth'd in white raiment . Yet amongst those Grecians a crown was oftentimes the reward , and according to the diversities of reward and contention , it was different ; thus had they their crowns of Laurell , Olive , Myrtle , Grasse , Branches , Flowers ; and some of matter lesse corruptible : but all were corruptible for their glory ; but the Christian's crown is truly incorruptible . The Aegyptians indeed had a kind of crown , which by emblem might aptly expresse the excellency of the Christian's crown ; and that was a crown of Cinnamon inclos'd in Gold . Gold in the Scripture does frequently expresse Glory , and Cinnamon Grace ; Spirituall grace , for the sweet Odour of it . Prov. 7.17 . and Cant. 4.14 . And does not this excellently expresse the triumph of the righteous in heaven ? shall they not there have a crown of Cinnamon inclos'd in Gold ? shall they not have grace inclos'd in glory ? The Grecians did use to adorne with crowns their Temples , Altars , Sacrifices , pots , and Gates ; as Tertullian tels us ( de coronâ militis : ) and shall not all heaven , every thing in heaven be crown'd with glory ? There shall the Martyr have a crown for all his sufferings : a crown more precious , than the world , which he overcame ; a crown more precious than his sufferings ! There shall the Virgin find a crown , for the tedious victory over the lusts of the body ; which then shall be crown'd , as a conquerour , because in this life it was conquer'd . There shall the Preacher find a crown , for all his labours and watchings ; and shall then learn a new watching for all eternity , without all labour . He that sav'd a Citizen had anciently an Oaken crown ; it was a more lasting crown : so shall the Preacher have , that saves a Christian , from the enemy , the devil . And as they thus shall find a crown , so shall they as certainly find a Kingdome ; a Kingdome for Extent , both of itself , and of God's Magnificence ; a Kingdome large enough for every Saint ! At the last resurrection the earth shall hold all the children of men ; the earth , which is but as the 18. part of one of the smallest of the fix'd starres , ( that is , of the sixt magnitude ) which are contrived into constellations ; as received Astronomy , received amongst Christians , teaches us . And since the greater part of men as is generally feared without a paradoxe , will unhappily loose their part of Heaven , about a fortieth part even of such a starre may hold all that shall be saved ; there will be left a kingdome large enough for every Saint ! They shall find a Kindome for Sufficiency ; in which they shall have God who is all-sufficient , who will lay open to them the treasures of his allmightinesse ! which treasures he shall make theirs , as truely by possession , as they are his own by Creation ! They shall find a Kingdome for Glory , the Body shall there be more glorious , than if it were all Eie ! God will impart unto it a glory like his own ; It shall be cloathed with light , as with a garment : and if it could there admire any thing but God , it might fall into a just admiration of it selfe ! Lastly they shall find a Kingdome for Firmnesse ; a Kingdome as incorruptible , as the Crown that is laid up in it ; which as S. Peter saies ( 1 Epist. 1.4 . ) is an inheritance incorruptible and undefiled and that fadeth not away , reserv'd in Heaven for us . But shall not Heaven it selfe passe away ? How then shall the Crown and Kingdome , that is there , be eternall ? surely , the Heavens may grow old as doth a garment ; not in respect of any corruption as wearing of them ; but in respect of continuance they shall wax old , not because they shall be corrupted , but because they shall be renewed . Heaven and Earth shall passe away , ( Luk. 21. ) not the substance but the figure ; the figure of this world shall passe away 1 Cor. 7. There shall be a new Heaven . Apoc. 21. but as there was at our Saviour's comming , a new commandement , it was not different from the substance of the old ; but it was newly delivered ; it was refin'd ; and now more clearely reach'd to the thought of the heart , whereas before it seemed to extend but to the outward act . Thus shall there be a new Heaven , that is , there shall be a renewed Heaven . It shall be renewed from the old conditions of it : all the Heavens shall hereafter stand still ; There shall be no more Time , and so no more Motion of the Heavens , which is the measure of time . True it is the creature is now subject to vanity . Rom. 8. The Heaven is subject to vanity , and does by motion serve for the use of inferiour nature ; it serves for the production and corruption of things in this lower world ; not that it selfe in its own nature is subject to corruption . Nay , it shall be freed from that bondage , whereby it now serves unto the corruption of other things . It shall be delivered into the glorious liberty of the Children of God . Rom. 8.21 . that is , when at the last day , all the Children of God ( which shall be till that day ) shall be delivered into a glorious libertie ; then shall the Heaven also be delivered from that vanity of service ; & with the libertie of Gods Children find also a like proportionall libertie ! But we our selves shall not only have libertie , but also Royalty ; a Kingdome , and in that Kingdome a crown . Yet shall every one have a crowne ? Does not S. Paul say that all runne , but that one receives the prize ? Surely there is none that shall have a crown by his own merit , but only our blessed Saviour : but by the participation of his merit , every one of the righteous shall also have one . We are the members of Christ , or else we could never assend to Heaven . Nay we are not only one body with him , but also one spirit ; as the Apostle testifies , 1 Corinthians . Yet he only shall have the most excellent , crown . Amongst the Grecians he only had the most excellent the golden crown , that had seal'd the walls , or entred a shipp , or the fort of an enemy : and thus only our Saviour shall have the golden , the most excellent crown , since he only has entred the fort of our enemy the Divell , by his victory over Hell ! Thus then he only shall have the glorious crown , and by his own merit . Yet we also shall have crownes , though all ours shall in effect be his .

Since then there is so Glorious a reward proposed unto us ; let us be temperate in all things , that we may strive for the mastery ; that by getting the mastery we may get the crown . And since that our crownes are due to Him ; let us imitate the Elders , who sell down before him that sate upon the Throne , and cast their Crownes before the Throne : So let us in thankfull humility , cast down our selves and our Crownes before his Throne , and let us say , Thy Kingdome come ; Our Kingdome come ! And let us tryumphantly say with them , Thou art worthy , O Lord , to receive Glory and Honour and Power ! who hast made us unto our God Kings and Priests ! To thee therefore with the Father and the blessed spirit be ascribed the Crown and the Kingdome , for ever , for ever .

FINIS .

OF God's Husbandry . A SERMON BY BARTEN HOLYDAY , Doctor of Divinity .

OXFORD , Printed by Leonard Lichfield , 1657.

1 Cor. 3.9 .

Ye are Gods Husbandry .

THE first cause of Husbandry was sinne ; the painfull tillage of the ground being imposed on man for his transgression : since otherwise even good things had grown of their own accord . And this punnishment was so necessarily layd upon man , that as a labour , it was made a duty , God sending him forth of Paradice to till the ground . ( Gen. 3.23 . ) So that now for man not to manage the ground lookes like a sinne : and thus all gentler laboures in other callings we may count but Indulgence , by a gracious permission and exchange of penalty . Yet God in his favour made this duty so honourable , that he made it the frequent labour of the ancient Patriarchs . And even the Heathen so honoured this profession , that they highly honoured them that honoured this ; which was especially the practice of the Romans ; amongst whom even the chiefe families were descended from husbandmen ; witnesse their Names drawn from severall kinds of graine , the subject of their employment , as the Fabii , the Lentuli , the Cicero's ; and others of the like Labour and Honour . But God himselfe did at last so honour this labour , that as man was at first made a husbandman for the Guilt of sinne ; so God himself vouchsafed to make himselfe a husbandman , to take away the Power of sinne . Man is a husbandman about the Earth , and God is a Husbandman about man : The Earth is our Tillage , we are God's Tillage . Yet as in a large estate the Lord usually imployes his Baily : so in the larger husbandry of man , God is pleased to imploy his minister , and by way of inferiour deputation & continuall , to imploy every man in the managing of himself . Now whereas the professors of other Arts , do commonly reserve the mysteries of their knowledge to themselves , for which too often , as well as for their skill , they may justly and unhappily be called Crafts ; the Husbandman on the contrary , delights to impart his knowledge , that others may be instructed in their spirituall husbandry , in the understanding of this duty , they may chiefely consider the Nature of the Ground , that is to be husbanded ; and the Manner of the Husbandry : in which two we must imploy study ; and in which two we may then expect Blessing . First then behold the Ground , on which we are to bestow our labour ; which yet without labour we shall find to be man . When God says we are his Husbandry , you see he does remember us , that we are Earth . Now the Earth , we know , is most remote from Heaven : and is not man so ? meere naturall man ? Is he not most remote from the Gracious thoughts of divine affaires ? Yet as the earth is capable of the Heavenly Influences : so is man capable of the influences of Grace . The Earth is singularly fruitfull producing many excellent effects ; for which cause the Gentiles made it a Goddesse , attributing unto it divine honours : in like manner have some Philosophicall Christians been so farre inamour'd with the abilities of man , that they esteemed the power of man's will in a manner equall to the power of God . But as the fruitfullnesse of the Earth in the outward or inward parts of it , in the production of Graine or Metall , is begunne and finish'd by the influence of the Heaven : so is the fruitfullnesse of man's soule , by the influence of Grace . And as the Earth is incompassed with the Sea , by the penetrating moisture whereof as some think ) dry parts of it are made more firme and compact : so is man , as drie Earth , the better compacted by the moisture of Grace . The Earth the more it is plowed and stir'd , the more fruitfull it is ; but if it be suffered to lie continually fallow , insteed of fruit , it shall bring forth weeds : so the soule , if exercised and dilligently dressed , will prove very fruitfull ; but if it be left follow , then shall it yeild nothing , but the weeds of sloth . When the ancients pictured the Earth , they did adjoyne the picture of a key , to signifie that the earth is opened in the Spring and shut in the winter : and does not man so truely resemble the Earth ? Does he not shoot forth in the spring of his youth ? and is he not shut up againe in his old age ? The Earth was also anciently painted in the forme of a woman sitting , and bearing a drumme : which in their conceit well expressed the winds inclosed within the Earth : this also does as aptly expresse the nature of man , who is filled and disturbed with the passions of his Mind . The Romans built unto Vesta , ( in whom they express'd the Earth , ) a round Temple , in the midst of which was a perpetuall fire : and does not this as truly expresse Man ? Is not his Body a consecrated Temple ? and is not his Soul as a perpetuall fire ? The same picture was also crown'd with white garlands , to signifie the foaming waters , that continually incompasse and beate the shoare : and may not these as aptly signifie the continuall troubles , that beset and offer violence unto man ? And as Earth does thus signifie man , so does dust , which we may call dead earth ( as having lost the livening moisture ) signifie dead man : does not the Prophet imply as much , ( Ps. 30.9 . ) Shall the dust praise thee , O Lord ? Nor are men thus only like the earth in these properties , but also for the many Differences of the earth , some ground is Mountanous , and some low ; some fruitfull , and other barren : the like differences in their conditions doe men admit ; some being proud and some humble ; some being fruitfull of good workes , and others as barren . Cato observ'd that kind of ground to be the best , that lies open towards the Sunne : so is that Soul the most happy , that is truly inlivened with the warmth of grace . Varro tels us , that if in land there be stones , sand , gravel or the like , it is over heated , and will burn the roots of whatsoever comes in it : so are there some heates , as of lust or wrath , that doe especially wrong the very root , and disturbe the growth of grace in the heart . There is also some ground , that is still wet , or weeping , as they call it ; which excesse of moisture hinders it from bringing forth such fruit , as els it would : so are there some souls , that are so overwhelm'd with the teares of sorrow for their sinnes , that they are often hinderd from a farther progresse and fruitfulnesse in the duties of their calling ; such therfore should learne also a comfortable wisdome , and drain such weeping ground : and by God's farther blessing it will prove more fruitfull . Your hardest ground indeed is commonly barren ; but a mellow ground , that is quickly resolv'd , yet not excessively , is both easily till'd , and most fruitfull : so surely is the soft and tender heart ; it is a ground of least labour , and of most fruit . But if any man would more fully and skilfully know the infallible Signes of good ground , he must know , that if a clod ( sprinkled with water ) does , when it is wrought with the hand , prove somewhat clammy , and cleave to the finger without breaking or falling to the ground , it argues the fatnesse and richnesse of the mould : so the Soule , which afflicted with sorrow by the hand of God , does , notwithstanding not fall away , but cleaves the faster unto God'● hand that tempers it ; will doubtlesse prove a rich , a fruitfull Soul . It is a signe also of good ground , if after a shower of rain following a great drowth , the ground yield a pleasant savour : and so is it a signe of a righteous Soul , when , having sufferd a drowth of God's favour , and afterwards being water'd with the showers of his grace , it yields a gratefull savour of obedience and thankfulnesse to God ; And of s●ch will God say , as old Isaac of Jacob , when he bless'd him , ( Gen. 27.27 . ) The smell of my Sonne is as the smell of a field , which the Lord has bless'd . There is yet one signe more of good ground , and that is , if the crowes and pies doe in greate numbers follow the plow , scraping in the steppes of the plow man : and it is likewise a signe of a godly Soul , when the foules of prey , wicked detractours do closely attend the steps , the actions of the righteous . It is a signe of a bad ground , if it brings forth loathsome and filthy weeds ; but even in good ground some lighter weeds may be found , as the thistle or the bramble : so that Soul , that has foul and loathsome sinnes , as prophanesse , drunkenesse or lust , is justly to be term'd a foule and loathsome soul ; but even in a good soul there may be some lighter faults , which like the thistle or the bramble may be sharpe or catching , & give offence , and yet the true substance and heart of the ground be truly good . Has not experience made all men confesse , that one kind of ground , though never so good , beares not all things ? so one good man , though very good , has not all vertues . It is a part of the divine wisdome to leave imperfection in all created goodnesse ; nay , if it were not imperfect , it were not created ; How then can we marvaile , if in the best of men bee always found some infirmities ? Grace does mend Nature ; but it takes it not away . And this is the nature of the ground , which we are to husband : now , we must see the Husbandry itself , or the labour we are to bestow upon it ; which though it be manyfold , yet it is chiefly twofold , Plowing and Sowing ; since the bringing-in of the Harvest is only God's work ; but the two first are both His and ours . And the first of these our labours , is about the plow , which the Prophet bids us imploy in our Spirituall husbandry , whiles so earnestly hee bids us plow-up the fallow ground of our hearts . Yet before this our labour , there is one more , which God himself does commonly make his work , the better to prepare and inrich the ground for our spirituall labour . Your best husbandmen lay soile upon their ground , wherby they doe deface and inrich it : so does God most commonly by us ; when he intends to make us fruitfull , he layes disgraces and other afflictions on us ; wherby the ground of our heart is heated with devotion towards God , and becomes more fruitfull . But our spirituall labour begins with the Plow . Now a cheife time for plowing , as the husbandman tels us , is the Spring ; the ground being then mellow , and therfore easily wrought ; and the weeds being then turn'd up by the roots before they have seeded , will not spring easily again : in like manner the Soul is best inform'd when it is young : then is it yeilding , and best to be wrought upon ; and vices then being well pluck'd-up , are never likely to grow again . In the summer the ground is more hard to be plow'd , and in winter more foul : so the Soul in manly age is commonly too bold and obstinate against instruction ; and in old age it is too much troubled with the diseases of the body , and the affaires of life . And as we must thus know the Season , so we must know the Degree of the labour . When the husbandman dresses a Vine , or an Olive-tree , he deales gently with it ; but when he is to get-up the weeds in his ground , he plowsdeep , that he may fetch-up the very roots : so must we deale by our old and deepe-rooted sinnes ; we must use a holy and an industrious violence to our Souls . And as we must use violence , so we must use diligence . It is observ'd , that when weeds are fulgrown , if you plow so thick , that you can scarce see where the culter has gone , it utterly destroyes the weeds : so is it in a vicious Soul ; if when the vices bee grown to the highest , there bee such exact labour used , that every part of the Soul be carefully plowd-up , it will prove , no doubt , the extirpation of all vices . Yet with this violence and diligence we must use some skill . If the crust of the earth , in plowing , be turn'd-up very broad , it remaines still whole , wherby neither the weeds are kill'd , nor can the ground be well harrow'd : So if a man's sinnes be too broadly layd-open , his vices are not kill'd , nor can he well be smooth'd again . We must labour therfore rather to plow close , that so the ground may be the more-finely broken . Yet as in plowing they commonly leave some baulkes , which is the grosse earth , that has scap'd the plow : so in the examination of the soul , there are many faults , which , though we search diligently , yet escape our search . When new ground is broken-up , if it bee rich and prepar'd for seed , it is enough to plow it once , and sow it immediatly , and harrow it ; but if it bee gravelly ground , you must trifallow it , as they say , plow it oftner : so if a man be of a towardly disposition , one serious examination may happily serve ; but if he be drie and hard , he must be more frequently and painfully plowd-up ; then you must iterare and tertiare , as the Latines speak ; you must plow again and again . Indeed , through many stirrings , your fallow is brought to so fine a mould , as it shall need very little or no harrowing at all : so through many examinations of the Soul , it shall prove so smooth , that without farther labour it shall be ready to intertain the Spirituall seed . It is a receiv'd saying , The oftner the ground is stirr'd , the better it beares . But as such labour must be us'd upon some ground , so in some grounds it must be spar'd . For , you must not plow in wet ground , nor in wet weather : no more must the spirituall husbandman presse the judgments of God , to a soul that is already overflow'n with the tears of sorrow for sinne . Besides , he must know how to help the disadvantage of some ground , he workes on . If one plow upon a hill , he must not plow up and down , but overthwart , slopelong ; for , therby the inconvenience of the steepnesse is help'd , and the labour of the husbandman is lightned : so if we are to tell great men of their faults , it may be done obliquely ; They must be plow'd slopelong ; for otherwise you cannot either very profitably , or very easily work upon them . And as we must thus know how to Doe our work , so must we likewise know how to Examine it , when it is done . Now your skilfull husbandmen , when they would trie whether , or no , they have plow'd well , thrust down a rod into the furrow ; which if it peirce alike in every place , it shews that the ground is well plow'd : so when a man shall be tried , whether or no he will forsake every one of his old pleasing sinnes , if he be tender-conscienc'd , and in every point yeilds with a gentle obedience to the will and fear of God , then it is a signe , he was ground well plow'd ; but if in one point he admits perswasion , and not in another , it is a signe there is need of more labour to be spent on him . And this is the first kind of our labour ; the next and chiefe in this husbandrie , is Sowing . Upon the Season of which work , the success and happinesse of it does much depend ; It is a common saying , that Soone sowing somtimes deceives , but late sowing ever ; a saying , that in the Spirituall tillage is in part too true : since somtimes he , that in his youth has been well instructed , does notwithstanding prove fruitlesse in his after-life : but lat● sowing , I will not with the Husbandman , say does always-faile ; but surely though it bee not always desperate , it is always dangerous ; And therfore it singularly behooves every man to have a care , that he be instructed betime . And by such seasonable diligence , not only the successe shall be in our wise hope the surer , but also the expence of seed and labour shall be the lesse . For if you sow betime , you may sow the thinner ; but if you sow late in the year , you must spend the more seed : so is it in the instruction of Man ; if you instruct him betime , though it should be but thinly , yet it may prove sufficient ; but if it be late ere he be instructed , then must the recompence be necessarily made by the abundance of the instruction . Yet has there been no husbandman able to give a certain rule , wherby to know justly what quantitie of seed will serve for an acre of all kinds of grounds , but it must be left to his particular discretion , to judge what such ground at such a season will require : so is it in the instruction of the Soul ; the degrees of instruction to every particular Soul , must be left to the wisdome of the Instructer . But for the frequency of sowing , we have in the husbandry of the Soul a sure rule ; since the righteous Soul must be like that ground , which the old Latines call'd , Restibilis , which is renew'd , &c every year Sow'd ; ( the Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) his fruitfullnesse continuing to the next year , yeilding his croppe every year : so must the righteous Soul be yearly sowed , & yearly fruitfull . Nor must there be a care had only of the sowing , but also of the seed ; now the best seed is the weightiest , and that lies in the bottome ; such is full : thus also the weightiest instruction , the full instruction , is that , which will bring forth most fruite in the Soul . The spirituall seed is the word of God ; it is seed for the Necessitie and for the vertue : for the necessitie , since without this bee sow'd , there can be no fruite ; and for the vertue , since it has the admirable power to produce fruit ; so that all the fruit is vertually in the seed . And as the seed must be incorporated into the earth , and take root , and be conserv'd and ripen in the earth : so is the word of God first sow'd in the heart ; then must it take root , and be conserv'd , and come to a maturity in the heart ; then shall there bee a happy and manifest fruite of both . And the more happy it shall certainly be , if we strictly keep the Order of sowing ; in which action it is observ'd , that taking it out of the seed-lip they must sow with an aequall hand , letting the foot ( especially the right foot ) and the hand goe together : so must the spirituall seedsman disperse his instruction ; but especially he must be carefull that his hand & his foot goe together ; that his hand doe not only sow the seed , but also that his foot goe with his hand ; that his doctrine be alwayes attended by his life ; then is he a true , a skilfull seedsman . And then that wise proverbe will be true of the seeds-man , though it be spoke of the master , that The best soile for the field is the Masters foote . Yet are there also some other necessary labors of the husbandman ; since to the dressing of ground is not only required , that it be plow'd and sow'd ; but that also according to the seasons and order of the work , it be harrow'd and rak'd and sometimes rol'd , for the breaking of the greater and the stiffer clodds ; as also that in perfect husbandry , it be throghly weeded . Such likewise is the dressing of the soule ; it is not enough that it be search'd & turn'd up , but it must usually be broken under the threatnings of of the Law : it must sometimes suffer a more violent affliction ; and be both frequently and diligently weeded . But above all it must be provided , that no thornes be suffered to grow where the seed is sow'd ; since these unhappily choak the seed : no more must we suffer in the husbandry of the soule , the cares the riches and the pleasures of the world , which , as our Saviour has told us , are dangerous thornes , to spring up where the spirituall seed of God's Word is sowed . Thornes choake the seed by drawing away the moisture and fatnesse of the earth from it : so likewise those spirituall thornes injure the soule , by drawing away the love of our hearts from God to them . Againe , they choake the seed by keeping the Sunne and the showers from it ; so that it has neither necessary heat nor seasonable moisture : thus likewise doe the spirituall thornes keep from us the inlivening heat of God's Grace in his word ; which otherwise would bring forth in us the fruits of the spirit ; they likewise turne away the seasonable showers of Grace , even as a violent wind dos often drive a showre another way . Besides , thornes doe by intangling hinder the Corne , denying it a liberty of groth ; whereas otherwise it would rise higher : thus likewise doe cares and wealth and pleasures keep down the soul , which otherwise might ascend to the cogitations of divine things . O then , whiles we have time , let us seriously intend the husbandry of our own soules : let us plow up the fallow ground of our own hearts ; let us provide our selves of the best , the weighty seed , the immortall seed of Gods Word and Grace ; let us be sure also to prevent the weed and thorne . Or else we shall with those negligent husbandmen fall a sleep , and after the good seed has been sow'd , suffer the envious man to come and sowe tares ; but shall the seed of the word be sow'd in vaine ? O let us remember that of the Apostle to the Hebrews ( 12.15 . ) Look diligently , lest any man faile of the grace of God ; lest any root of bitternesse spring up and trouble us . But alas how vast a multitude is there , that is profoundly fallen a sleep in this duty of love to their own soules ? nay , that only prove themselves to have soules , because they are a sleep , that is , not dead : How many lye so soundly a sleep that they are scarce awake to Ambition , whiles the Divell does very methodically and gradually sow in them the tares of Lust , Ignorance , Pride , Opression and Blasphemous Novelty ! but Oh , Let us remember not only the prosperous growth , but also the end of such tares ; which oftentimes are suffered to grow as long as the wheat , even till the harvest ! when it shall be said , as it was by the Angell to him that sate upon a cloud , like unto the Sonne of man , ( Apoc. 14.15 . ) Thrust in thy sicle and reape , for the time is come for thee to reape ; for the harvest of the earth is ripe . O let us take care that we may , be gathered as the wheat into the Barne ; and not as the tares to be made into bundles , and cast into the fire ! The wicked , saies S. Austin , shall be gathered into bundles : the Usurer , saies he , shall with his Wife and Children , whom he nourished by usury , be bound into one bundle . The corrupt Judge with his Notary , Advocate , and false witnesse , shall be bound in an other bundle . The Harlot and her Lovers and her servantes , with the contrivers of their Lust shall be bound in a third bundle ! And thus shall they all , all those tares be cast into everlasting fire ! Now though it pleases God to use mercifull delay to put in execution such judgement , we must not use unmercifull delay to put in execution our diligence . True it is indeed , as S. Chrysostome well observed , that men are long in building but quickly destroy ; but that God on the contrary , does quickly build but is long ere he destroys . So in the blessing of good ground God uses speed , but in the cursing of bad ground he uses delay . The Apostle expresses as much ( Heb. 6.7 . ) The earth which drinketh in the raine , that cometh oft upon it , and bringeth forth herbs meet for them , by whom it is dressed , receives blessing from God ; There you see , is a present blessing of the good ground . But that which beares thornes and briars ( as it followes in the next verse ) terra reprobata est ( so the Latine Interpreter has it ) it is reprobate earth , and is nigh unto cursing . It is not presently cursed , but it shall be Cursed ; there 's Gods mercifull delay of his judgement . But this increase of his Mercy , must increase in us a diligence in our husbandry ; and since that no crop can be without seed , we must especially endeavour to be provided of good seed ; which as it is an absolute part of our providence ; so must it likewise be of our Thankfullnesse , since this seed is both a necessary gift & a meer gift . That it is Necessary , we may proportionally learne from the Earth ; which though it brings forth wheat , yet it cannot unlesse there be seed bestowed upon it : no more can the heart though it hath a possibility , bring forth any fruit if the word of God be not bestowed upon it . And in like manner that it is a meer guift , we may as easily understand , Good ground in the Parable ( Luk. 8. ) being not good by nature but by grace ; good , but not till grace be bestowed upon it : so grace both makes it good , and brings forth also good fruit . It is not good according to any precedent qualitie , but good according to God's favour ; so truly good ground is the Elect ; not good before Grace , but by grace . And as seed though cast into the Earth , sends not forth the corne , if it be not watred with the seasonable showers of Heaven ; so if the word received be not nourished by grace , we may rightly say , it was never rightly received . And since this spirituall seed is sow'd in the heart by the ministers of God , and afterwards watered by the showers of Grace frequently descending with their laboures , you must strive alwaies to be a part of that ground which receives the blessing . And if you truely receive it , you will returne thanks 〈◊〉 is the first blessing of that blessing , and the 〈◊〉 fruits of good ground . We must bring our fir●● fruits unto God ; and then the whole harvest will be blest . We must bring them betime , whiles they are yet even green : which was expressed in the name of the month , in which they were offered ; it being called the month of Abib , that is , of the green eare of corne . ( Exod. 13.4 ) The Grecians called the same month of the first fruits : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; because then , in the spring , the earth beganne to grow warme : And so must every Christian even in the spring of his conversion when he growes warme with the heat of Grace , make that the season of offering his first fruits . Yet afterwards as he growes in age , he must grow in fruitfullnesse : for as some say of wheat , that the longer it stands it will yield the more ; so doubtlesse it may be said of a Godly man , the longer he lives , he will bring forth the more fruit . And as we must increase in store , so we must also increase in true excellency ; we must look that we bring the best we can : as much was implyed in that name , by which first fruits are called in another place , namely , Lev. 2.14 . where they are called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Translation renders it , green eares ; but it may be rendered eares of Carmel , that is , such fresh and goodly eares of Corne , as grew upon plentifull and flourishing Carmel , they must be like the offerings that Jacob bid his sonnes carry down into Aegypt ( Gen. 43.11 . ) they must be the best fruits , the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being drawn from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sing with singular art and delight , signifies such guifts , as might seem fit to be praised by the most eloquent mouth and the most artificiall song . Such must be the offering from our labour ; and then as the husbandman amongst the Israelites did for six yeares together Till the earth , but the sev̄eth yeare rested , eating that which grew of its own accord : so whiles we are in this life , we must be diligently imployed in our spirituall husbandry ; and when the seventh yeare the Sabbath yeare of Eternity shall come , then shall we cease from our hard labour ; and be fed with such food , as God will provide for us without our Labour . O then let us labour so in our life of grace , that here-after we may be at rest for ever in the life of Glory . Which grant unto us , O most mercifull Father , thou that art the Great and True Husbandman , for thy Sonne our Lord Iesus Christ his sake ; to whom with thy blessed Spirit , three Persons and one God , bee ascrib'd the Glory of Love and Providence in the conversion of thy Elect , now and for evermore .

FINIS .

OF The Misery of Vncleanesse . A SERMON BY BARTEN HOLYDAY , Doctor of Divinity .

OXFORD , Printed by Leonard Lichfield , 1657.

2 Cor. 7.1 .

Let us cleanse our selves from all filthinesse of the flesh and Spirit .

THe works of God , being the similitude of his Nature , were in their Creation like his nature , truly good : and so truly good , that it was impossible for them in their creatiō to be bad . Thus , as God is pure , so likewise for his proportion , Man was pure ; and then was man the work only of God : but having since fallen from that puritie , though he be still the workmanship of God , yet we may say , he is also his owne work ; since he is become unhappily , what God made him not , unclean . In which estate , though he still retains such workmanship , as expresses the power of God , yet does it fail to expresse God's Holinesse . But God , whose love is more constant , than man's vanitie is changeable , willing to restore man unto a puritie , graciously remembers man , that man may remember himself ; as here by his Apostle he remembers the Corinthians . It was the voice of God , Be ye holy , for I am holy . For the execution of which command , the Apostle heer teaches the Corinthians , an easy , yet a happy way to perfect righteousnesse , by cleansing themselves from Filthinesse . Which that they may doe seriously , he shews them how they may doe it skilfully : and that you likewise may be prompted to the Imitation , you may be prompted to the knowledge . First then you may see what is to bee remov'd , Filthinesse , All filthinesse ; the kinds wherof are according to the parts of man , the filthinesse of the Flesh and of the Spirit : not , but that every sinne defiles the whole man ; but , that the unclenesse of some sinnes more appeares in one part , than in the other . Some more notoriously defile the Flesh , the Body ; as Intemperance and Incontinence ; the one being a preparative to the other ; the blind miserably leading the blind into the pit . And these were the sinnes of the old Heathen : amongst whom , for their lesse knowledge , though they were more excusable , yet we may doubt , they were scarce more frequent . Some sinnes again more notoriously defile the Soul , the Spirit , either in a false worship of the false image of God ; and such is Idolatry ; or in a malicious worshippe of the Enemie of God , and such is witchcraft , and the like impudencies of Satan : the one pretending an imitation of God , the other hating an Imitation of him . These likewise were the frequent though the great defilements of the Heathen : and are they not a worse filthinesse , whiles as frequent , amongst the Christians ? And though some of these crimes seem very different , yet Satan's art often linkes them into a chain ; though single they are large enough and powerfull enough to detain man captive : the strength of whose reason being maisterd by the strength and subtilty of the wine , leaves him to the sigh of the wise , and the scoffe of the bad . And since the filthinesse of vice , ugly and usefull , may by the wisdome of comparison , move us to vertue : we may cast an eie on such a concret sinner , a drunkard in his drunkennesse ; which he does best , if we might so speak , expresse , when he does worst expresse it , that is , most truly , when most shamfully . And indeed he does it usually with such broad folly , that of all kind of sinners he especially saves his enemies the ready and easy labour , to call him fool : and it were some degree of happinesse , if shame though without grace , could keep him from this sinne . But this sinne that makes him sottish , makes him impudent ; and by the bold art of hell heartens him to deride all that deride him ! wherin he fares as does a madman : to whom , when the physitian offers the cure of his madnesse , he is ready to object madnesse to the physitian . But as the right physitian is as wise , as skilfull , to be more busied about the cause and degrees , then about these effects of his patient's maladie , that so he may apply necessarie physique : so does the true physitian of the Soul , not regard the perversnesse of the drunkard , that resists cure , but the necessitie of the cure ; and in despite of despite goes on in his mercifull duty , crying-out with the royall Prophet Isaiah ( 5.11 . ) Woe unto them , that rise up early in the morning , that they may follow strong drink , that continue untill night , till the wine in-flame them ( till the wine pursue them ) but regard not the word of the Lord ( v. 12. ) Shall wee wish , that They would heare this , that will not intend to hear God ? they that prophane his Sabbaths , but first themselves ! preferring the ridiculous lispings of their overmoistned associates , before the articulate wisdome of God's word ! well may the Prophet crie woe unto them : but they themselves shall hereafter crie woe unto themselves ! yet here also there is a woe to their estats ; povertie shall be their lot ; and , which is the misery of their misery , not by oppression , but by folly ! a labouring man that is given to drunkennesse shall not be rich ; the wise man could say ( Eccles. 19.1 . ) If the labouring drunkard shall bee poor , surely the lazie drunkard shall be a begger . A woe there is here to their body also , which they thinke they love ; a woe to their mind , which they may know they abuse . Who has woe , sayes Salomon ( Prov. 23.29 . ) Who has sorrow ? who has contentions ? who has babbling ? who has wounds without cause ? who has rednesse of eies ? They that tarry long at the wine , they that goe to seek mixt-wine ; which at the last , as Solomon sayes , bites like a Serpent , ( v. 32. ) Now the Serpent , as Jacob describes him ( Gen. 49.17 . ) has one condition , to bite the horse heeles , so that his rider shall fall backward : and does not wine bite and overturn the drunkard at the last ? you may see the filthinesse of this sinne in the base estate of Soul , into which it casts one ; the drunkard , as S. Chrysostome says , being worse then a dog , or an asse ( though one be filthy , the other silly ; ) since neither companie nor custome can make them drink beyond the temperance of naturall thirst . You may see the filthinesse of this sinne in S. Austins judgment , who terms the drunkard a lake , that brings forth nothing but frogges and filth . Indeed even the creatures bred in such filth , wee may esteem but a living filth : nor are the actions of a drunkard worth the name of life . And therfore did S. Ierome commend an Oratour , for saying of a drunkard rais'd from sleep , Nec dormire excitatus , nec vigilare ebrius poterat ; that he could neither sleep being wak'd , nor a wake being drunk ; therby , as he say's reckoning him neither among the living , nor the dead . S. Basil compares him to the Gentiles Idols , which , as David sayes , have eies and see not . The wine , we may grant , they see , but they will not see either the strength of That , or the weaknesse of themselves . You may see the filthinesse of this sinne in the expression of Seneca , whose wise Rhetorique calls it madnesse : and he wittily proves it ; since drunkennesse , as he says , Intends all sinne and discovers it ! Even righteous Noah by this was discover'd : though happy he was because but once discover'd ; and more happy , because he could be but once discover'd . An Act of frailty we find : a habit of it we find not . Lot , whom Sodom could not overcome : wine overcame , even to a repeated Incest : nor had he any covering for his fault , but his Ignorance , an unhappy mantle , wherwith his daughters cover'd him & sham'd him ! Holofernes never drank so much at one time in all his life , as in that night , in which he lost his head ; but in which also he first lost his wit . Iob's children were at a feast , and too unhappily at the wine , when the house fell on them : Job did feare they might fall by sinne ; they did not fear , that the house would fall by their sinne . It was at his birth-day-feast , a time of wine and headinesse , that Herod promis'd to the dauncing damsell even halfe his kingdome : but in an unlawfull performance of an unlawfull promise , he gave her the head of the holy Baptist. Had he been at a cooler council than his cuppes , he might happily have thought of an innocent aequivocation , he promis'd her half his Kingdome ; she demands All ; and he gives her a value more than all , the Blood of a Prophet ! But if wee looke upon lesse offenders , yet great offenders , may we not find some , whom excesse in the wine does not satisfie , without an excessive society in the excesse ? as if at the great reck'ning-day it were not enough to have no bodies sinnes to answer for , but their own ! But such companions shall at last want neither wine nor company : nay , they shall be made drunk , in the Prophets phrase , by God himself ; he shall make them drunk with ( the wine of ) wormewood . ( Lament. 3.15 . ) and as the royall Prophet speakes ; with the wine of aslonishment . ( Psal. 60.3 . ) the wine of his wrath ! yea , he shall make them suck-up the dregs of it , the dregs of wine ; a plague more irksome even to the drunkard , than the want of wine , nay than sobriety ! where shall then be his riotings and false healths , by which he destroy'd the true health of his bodie , and made hast to the destruction of his Soul ? shall the strength of the wine be of strength to defend his sinne ? shall the health of his great Lord , to whom his deep draught is devoted , secure the health of his body or mind ? shall that be an acceptable quaffe to a Prince , that is abominable unto God ? O the folly of men sayes the wisedome of S. Ambrose , speaking of those that drank healths to the Emperours ; the folly of men ! that can think drunkennesse to be the sacrifice of Loyalty ! we may adde that there was indeed a Drink offering under the time of the Law ; but it was not the draught of the Sacrifice , but the Present . Even the Creator of the Vine stinted his own sacrifice from the Wine at a pint and a halfe ( a quarter of a Him , Levit. 23.13 . ) So little did the most wise God choose from his own plenty ! when as the outragious thirst of man , is too often not satissied , till oppress'd ! Soberly and truely spake S. Austin , concerning the drinking of Healths ; if one should be threatned with death for not pledging , better it were the body should dye sober , than the soule be drunk : nay that even he that in his intemperance should disgrace thy sobriety , after his intemperance would admire it ; and such disgrace that holy Father accounts Martyrdome . Memorable was the example , being as well a glory as a patterne , of S. Ambrose , and S. Austin , whose conscientious rigor shunn'd a feast as the danger of intemperance . He mistakes wine , that takes it not as Physique : no more should we take than we must needs take . But alas , though men begin to eat and drink for Health , they Commonly end in pleasure , if not in riot ; shadowing the basenesse of pleasure with the pretence of Health ; till with delight they excuse themselves to death . A holy age it was , when the Family and the Cattell drank of the same sobriety : yet thus did Jacob & his children , & his cattell drink of the same well . ( Iohn 4.12 . ) But so absurd now sinne is become , that who need it least , drink most ; young men , strong men , adding as S. Ierome sayes , oile to fire . Indeed can they by art more contrive an outrage ? surely of more temperance have some heathen been , els had not the Roman forbidden the use of wine , to all that were not thirty years of age ; if Aelian be not a Poet. But greater examples have we of greater temperance , in the true worshippers of the true God . Famous were the Rechabites , to whom their Father seem'd to give a ' leaventh commandement , in a perpetuall abstinence from wine : which with such joy they did observe , that their Obedience was the wine . Famous was Daniel in feare and temperance , preferring water before Babylonian wine : this was holy water , which gave him complexion more cheirefull , than the wine . Famous was the Babtist ; who was not filled with the joy of the grape , but of the Holy Ghost . Aske of the Fathers of the Christian Church , and S. Ierome will tell us that the contemplative men of Palestina would not , though ill , receive comfort from it : we may think they thought it not Physique , but Disease . Aske S. Austin , and he will tell us , that the Clergie generally abstained from wine ; as if they had accounted it a Lay comfort . Aske Eusebius , & he will tell us , that S. Marke diswaded all the Alexandrian Christians from the use of it . He taught them not to condemne , yet to avoid a Creature , which in the use was so neer abuse . He did not deny the blessing of the grape , though his Gospell was the story of a greater joy ; yea he taught the joy of it in our Saviour's last supper ; in which it was both used and Sanctifyed . Indeed the Severian Heretiques , as Epiphanius relates , thought wine was begotten of the Earth by the Devill himselfe : perchance they might think so , because it makes men outragious like the Devill himself . But these were men that were mad without wine ; but in the wisedome of Christianity we must acknowledge it to be both God's creature and his blessing ; which may be abused by disestimation , as by excesse . Water indeed in the Southerne Countries , as more purifyed by heate , approaches neerer to health and dyet : but in colder climates being cold and earthy , a temperance in wine defends Age from Disease and Excuse ; nor can it , being temperance , be an Advocate for infirmity to Excesse . Into which he that is fallen , he that is sunke deep , may cry out with David , as S. Austin applies it , Deliver me out of the mire — neither let the deep swallow me up . ( Psal. 69.14 , 15. ) And if one cannot get out at once , let him , as one that is drawn out with lesse speed and more trouble , get out by degrees : els shall he quickly sinke one degree lower ; from Drunkennesse to Lust ; this being the next degree and filthinesse of the Body . Our Adversary , that was once an Angell of light and is now unnaturally become the Prince of darknes , is now an enemy also to the light , especially to such light as may preserve us from workes of Darkenes . The first thing therefore that he endeavours against Man , is , to put out the light of Mans judgment ; which by the Apostle , ( 1 Cor. 4.3 . ) is in the Original aptly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , man's day , which the Divel frequently first effects by Drunkenes . By which when the day of reason is shut in , soon comes the night of lust , and consequently the workes of darknesse ; which does increase , whiles conceale , Filthinesse . Which filthinesse Clemens the Alexandrian well expresses , when he compares a Lustfull man unto a Centaure , which according to the Heathens instructive fiction , was but halfe man , and halfe beast , But S. Peter counts such men all beasts , naturally bruite beasts made to be taken , and destroyed . ( 2 Pet. 2.12 . ) The Prophet Jeremie more particularly shewes why they are beasts , whiles he compares them to neighing horses ( c. 13.17 . ) as David , before him did liken them to the horse & mule , that have no understanding ( 2 Psal. 32.9 . ) You see how they are corrupted in their Intellectualls and Moralls ; and are therefore defil'd into beasts . Nor are they only beasts , but very loathsome ones , S. Peter likening them to the Dog delighting in his vomit ; a filthy beast indeed , that casts away filthinesse and resumes it ; nay to such a beast he likens them , as counts uncleanesse a delight ; such is the Saw wallowing in the mire . ( 2 Pet. 2.22 . ) a beast not only filthy , but ( as S. Chrysostome saies , ) such a one as fills other places where shee comes , with filth and stench ; nor is only filthy without , but also within , whiles shee feeds on filth . Yet the lustfull person is a worse beast , because a more dangerous beast ; a very Serpent , as S. Ambrose calls him ; A serpent for his pace ; he creeps upon his belly ; a serpent for his dyet , dust is his food ; and earthy desires are the food of his lust ; a Serpent for his shifts , rowling himselfe into many foulds ; finding out diversities of wayes in his slides ; a serpent for his venome , from which Nature bids men flye , and Grace more . Yet is he a Serpent but in similitude ? or is he but thus nere unto a Serpent ? , though the most cursed beast ? Surely a verier Serpent is not only neer him , but in him , even the Old Serpent the Divell . Nay , a lustfull man , as S. Chrys. saies , is worse than a man possessed with the Divell ; for such a one is pittied by all men : but a lustfull man is detested ; since this man is posses'd with the Devill with his own consent . S. Peter expresses the manner of such possession , foule and fearefull ! They have their eyes , saies he , full of adultry and cannot cease from sinne ( 2 Pet. 2.14 . ) A sad society , sinne and Perseverance in sinne ! you may see how they are possessed , They have their eyes full of adultry : S. Peter saies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , full of an adultresse ; as if the face of the harlot were still in his eie ! and possessed his eie with more delight , as the more cunning Devill ! This is the filthinesse , this the possession of lust ! a vice so odious even to cleaner nature , that Heathens , some purer Heathens have abhorr'd it . Of these was Cicero , who having excellently declam'd against lust , is as excellently presented to us by S. Austin saying , All this is said by one , who knew not the innocency of our first parents , nor the happinesse of Paradice , nor the resurrection of the body ! Sure then at the last day even such Heathens shall rise up in judgement against many Christians ! And by their cleaner obedience to nature , condemn some Christians foule disobedience unto Grace ! Need therefore , great need have such to cleanse themselves from such filthines ; since so Dangerous it is for them not to cleanse themselves , and so hard to cleanse themselves ! you may see the danger in the Judgements which God has inflicted for lust ; revenging it with fire on the Cities of the plaine ; revenging it with the sword on the Tribe of Benjamin ; revenging it with the permission of Incest & Rebellion , upon David in his children ; revenging it with the losse of sight & life , on weake Sampson ; revenging it with the spirituall blindnesse of Idolatry , on weaker Solomon ! But such as persevere in such sins , shall hereafter know , that as they would not here partake by cleanesse in the life of Christ , so neither shall they hereafter pertake by happinesse in the merits of Christ : to the knowledge of whom if as yet they are not come , they are then as yet without the comfort , from hope of mercy , by ignorance : and if they have the knowledge of him , then loose they the comfort from hope of mercy , by contempt . You may see the difficulty of removing filthinesse , in S. Jerom's expression , who sayes , so hard it is , in carne non carnaliter vivere ! to live as without the body , whiles we are in the body ! And he professes of himself , that in himself he felt flames of desire , though by fastings , his flesh was dead , as he speaks , before he was dead . You may see the difficultie in S. Austin's complaint ; who confesses , that the servitude of lust turns into custome , and that custome defends it self by the name of necessitie . Hard then it is to cleanse from filthinesse , yea so hard , that a greater miracle it is for Christ by grace to renew a lustfull man to purity of life , than it was for him to raise Lazarus from death after four dayes buriall . In this change , indeed , of the body , a dead creature was made a living creature : but in the change of the Soul , a dead creature is made like the everliving creator : that was a temporary effect , chiefly of power ; this an everlasting effect of infinite Mercy ! S. Cyprian's wisdome gives the reason of the difficulty to escape lust : others sinnes , sayes he , seem harsh unto us ; but pleasure kils us , whiles it flatters us . Wherefore that we may Cleanse our selves from this filthinesse , we must resist the first motion to it : it being like a Serpent , as S. Ierom sayes ; If the head enters , the whole body follows . We must resist the first motion ; Blessed is he that takes thy children , O Babylon , that is , the first temptations of lust , and dashes them against the stone , that is , Christ , as the same father's judgment expounds it . We must , if a foul thought offers to defile us , crie unto God , to God our Saviour , Iesu , thou sonne of David have mercy on us . Wee must crie-out to our own Soul , in the words of the Prophet ( Psal. 42.11 . ) Why art thou cast down , O my Soul , and why art thou disquieted within mee ? hope thou in God , for I shall yet prayse him , who is the health of my countenance , and my God . And at last , then we shall with the same Prophet , ( Psal. 116. 7. ) say also , Return unto thy rest , O my Soul : for the Lord has dealt bountifully with thee . ( vers. 8. ) For thou hast deliver'd my Soul from death , mine eies from tears , and my feet from falling . ( vers. 9. ) I will walke before the Lord in the land of the living . Thus must we resist this dangerous temptation : although indeed it is so dangerous , that we are not so properly said to resist it , as to flie from it ; which flight is not cowardlinesse but victory . So Ioseph fled ; and though his garment was caught , his mind was not . But if it comes to passe , that we cannot flie , then must we resist ; and by resisting , though with danger , yet because with danger , we shall with glory put the temptation and the tempter to flight . But in a lesse terrible way , let us fly ; let us fly ill thoughts . S. Ierome master'd them by study & devotion . He master'd the softnesse of lust , by the rugged study of the Hebrew language , as unpleasing to a Roman , as the wildernesse , in which he learn'd it . He maister'd it chiefly by the Hebrew Scripture : which imploy'd him in a high intention of wit and holinesse . Thus study teaches temperance , temperance chastitie ; chastitie , which is an advanc'd , a royall , an unconquer'd , an unwearied excellency ! It helpes us to admire it and enjoy it ; whiles also it teaches us , that lust is a base , servile , cowardly , guilty Infamie . You shall find chastitie in the Temple , in the Field , on the wals of the city : you shall find it praying , labouring , Combating : you shall find it harden'd , dusty , swarthy : but lust you shall find on a lazy bed in some fulsome house , that is afraid of an officer . Chastitie , says devout Ephrem , is a Rose , that with delight perfumes the household ; the chastitie of parents , being , as Ierome sayes , the comfort also and honour of the children . Conjugall chastitie has a double prerogative : it was in paradise and in the state of Innocency . A chaste man and an Angel , sayes S. Bernard , differ in happinesse , rather than in vertue : and though the chastitie of an Angel be happier , yet the chastitie of Man is greater ; and Angel being , as without a body , so without temptation ; and therfore without pretence to the glory of such victory . And surely great examples have some Times and Countries setforth ; even of Kings , that have been monasticall without a monastery , deserting the libertie of their marriage , and making continence their delight . Thus has our own storie fam'd our great confessor , Edward : thus Casiile the Second Alphonsus : thus Polonia , Bodeslaus : and thus Germanie an Emperour , the first Henry . Our Religion may make our faith assent to the storie ; supposing first an unfeined continency & consent in their royall consorts . No doubt they remember'd , and our charity may believe they understood that of the Apostle ; Let them that have wives , be as if they had none . It was in a time of distres ; and also may imply a temperance as well as abstinence ; and not an abstinence without mutuall consent ; and no consent , without an experimentall guift of Continence . And therefore we can but touch the Apostle's councell , remember our Saviours also , Let him that can entertaine it , entertaine it . And let no man in a mistaking appetite of holy fame , loose what he seekes , and his safety too . But now shall petty sinners betraie easy women by povertie to lust , and lye in confederacies of uncleannesse not fearing the Almighty ; when as such mighty Princes as much feared his Majesty , as they desired to imitate his purity ? shall Job make a covenant with his eies , not to looke upon a maide ; and shall these make a Covenant with Hell , scarse to imploy their eies in other objects ? shall we by such beauties attaine to the beauty of Holinesse ? Often it is the judgement of God , to punish bodily whoredome , by spirituall whoredome , letting the uncleane fall from Whoredome to Idolatry ; which is a filthinesse of spirit , no lesse dangerous than infamous . Idolatry and Witchcraft were the great sinnes of the Gentiles : for which the wise Iew in the book of Wisedome , tells us ( cap. 12.3 , 4. ) that the first inhabitants of the Holy Land were by God cast out . They thought to cast out Him , and cast out themselves ; their sinne cast them out off that second Paradise ; whence they were driven , not by a fiery sword , yet by fire and sword . Ioshua was an Angell , a messenger , though not from Heaven , yet from God ; and at that time zealously cleansed the land as well from the sins , as from the sinners , the Idolater and the Sorcerer ; The Idolater that worshippes his own creature , and his Enemy an Idol ; the sorcerer that worships God's creature , but God's Enemy , the Devill . Idolatry came in by the vaine glory of men , if we take the report ( Wisd. 14.14 , 15. ) for when a Father afflicted had lost his Sonne untimely , he made an Image for him , and honoured him as a God , which was then a dead man , and delivered to those that were under him , ceremonies and Sacrifices . Thus custome grew to a Law . ( v. 18. ) then , when any would honour those that were absent , to flatter them , they made images of them ( v. 17. ) And the dilligence of the Artificer , did helpe to set forward the ignorant to more superstition . ( v. 18. ) And the workman himselfe was glad to flatter one in Authority , and therefore made the more excellent worke , by the grace of which he allured the multitude . ( v. 19. ) Thus it arose from the pride and tyranny of great men , and from the necessity and flattery of the meaner sort ; as the wisdome intituled to Solomon , excellently expresses it , ( v. 21. ) and happy had the true Solomon been , if the image of this Doctrine had been still before his eye : this image would have saved him from indolatry . Consonant to this doctrine does also Diophanes a Lacedemonian ( in his Antiquities ) relate that the first that practised this art ( of Idolatry ) was a rich Aegyptian for the losse of his sonne : whose Image for the love and remembrance of him , he placed in his house ; and addes , that if his servants had at any time offended they ranne to the Image , and crown'd it with flowers , and thus appeased the wrath of their Lord . A strange effect of Idolatry , to find pardon by sinne ! But we need not assert this Aegyptian Original of Idols ; nor with Isidore ascribe it to Ishmael ; nor with the Gentiles to Prometheus , nor more particularly with the Grecians , to Cecrops ; nor with some to Ninus ; nor with S. Cyrill ( against Julian ) to Belus : the first Idol was the Serpent in Paradise , whom our first Parents idoliz'd by an obedience against God ; or rather the Devil himself was the first in Heaven , where , by diverting his angelicall intuition from admiring God's excellency to his own , he became the first Idol and the first Idolater . And what shall we now account an Idol ? and image of God ? he is incorporeall ; & therefore not subject to our eye : He is incomprehensible ; and therefore not subject to our understanding : He is infinite , & therefore not subject to the dimentions of a statue . Besides , if he were visible ; he has not reveal'd himselfe as visible ; and if he had reveal'd himselfe so , yet has he forbidden us to reveale Him . And whatsoever images we make of the Deity , they are a lye ; and so the true occasion of sinne and punishment . Pictures therefore in Christian times were forbidden to be placed in the Spanish Churches ; as appeares by the Elibertine Council , Canon . 36. in the time of Constantius , and Gallerius , as Baroniust places it ; and so before the Nicene Council . Which may shew the early and necessary providence of the Church , for the preserving the purity of Divine Worship . And though some of eminent learning , as Bellarmine , Suarez and the accurate Loaisas , would weaken the force of this Decree by a subtil interpretation , telling us , it was to prevent the abuse of such pictures by the Pagans , because , if so placed , the Christians when persecuted , could not in their occasionall flight carry them away : or , to prevent the defacing of them by time , if made upon the plaistering of the walls , as they expresse it ; we need not such plaistering interpretations . Let the Council speake for it selfe , which thus speakes , Placuit Picturas in Ecclesia esse non debere : ne quod colitur & adoratur , in parietitibus depingatur : the reason we see was , that God should not be painted , who was to be worshipped . And therefore the learned Albaspina , a late Bishop of Orteano , writing on this Councill , ( though he says , the Canon intends not statues , or the pictures of Saints and Martyrs , yet ) ingenuously confesses , the pictures of God and the Trinity , to be by this Council forbidden to be placed in Churches . And not to omit the piety , and so the value of this Council , it may be observed , that the aged and renown'd prelate Hosius of Corduba , was present at it , as the Subscriptions of the Council witnesse . But some tell us , that Images were among God's own people , the Israelites : yet as true it is that when they made them Images of God , they sinned , and for that sinne were punished . And whereas some terme them helpes in the worshippe of God ; can that be a help in God's worship , which is forbidden by God ? Better helpes they might have made in those times , if they had made the Images of such Israelites , as were then plagued by God for making Images . But by making , as some think , the Image of God , they doe not represent Him , but abuse Him ; and by having Him so , they have Him not at all . We may not worship the likenesse of any thing in Heaven : we may not then worship the picture of our Saviour , unlesse we will deny the truth of his Ascension , or the Morality and so the Property of the commandement . Let us then worship our Saviour with a purer love : Let us not vainly seek Him in his Picture , but in his Precept : There is the true likenesse of Christ . Let us by holinesse make our selves the true picture of Christ ; rather then make to ourselves the false picturs of Christ . And as for the more solid , but as vain ware , Idols , let us with severity heare Jeremi's derision of them ( chap. 10.15 . ) They were upright as the Palme tree , but spake not : they must needs be borne because they cannot goe : be not afraid of them , for they cannot doe evil , neither also is it in them to doe good . Let us heare how aptly the Wiseman ( in the Wisdome of Solomon . ch. 13.18 . ) derides the Idolater falling down before his Idol ; For health , he calls upon one that is weake : for life prayes to one which is dead : for aid humbly beseeches that which hath least meanes to helpe : and for a good journey , he askes of that which cannot set a foot forward . Heare also how terribly the Prophet Habakkuk ( 2.19 . ) deales with such a one . Woe unto him , that saies to the wood , Awake ; to the dumbe stone , Arise ; it shall teach : behold , it is laid over with gold and silver , and there is no breath at all in the midst of it . Great yet is the subtilty and Industry of Vasquez & other Thomists , in the defence of Images , ( for they cannot defend thē-selves : ) but Rachel taught the safe use of them when she hid them : and some Schoolemen of a timerous and wary devotion , as Durand , Helcot , Biel , and others , dare not in all points defend the Thomists defence of Images . To say , that not the Image is worshipped , but God in it , or by it , is but the answer that the witty but unhappy Julian made in the defence of the Heathen Idols ; which ( alas ) Needs a defence and finds none . The only Image that may be ador'd , is not the Picture of our Saviour , but our Saviour ; and all use of Pictures beyond Commemoration , is abuse . But the practice of the first Church , may , or should , preserve us from such inticing Impurity : as the horrible uncleanesse by commerce with filthy Spirits , may hopefully preserve us from such Filthinesse of the Spirit . Yet were there diverse kinds of such uncleanesse , and so of such persons . The prohibition of them is the story of them ; and it is written Deut. 18.10 , 11. where they are Numbred and Distinguished , whiles it is said , there shall not be among the People of God any that uses Divination or an Observer of Times , or Inchanter , or a Witch , or a Charmer , or a Consulter with familiar Spirits , or a Wizard , or a Necromancer . For all that doe these things are an Abomination to the Lord . The subtilty of man has made a Discovery of Humane fallacies : but God's Wisedome makes a discovery of Develish fallacies : but both present rather the Danger , than the Art ; and so , though both rather the avoiding of them , than the learning of them ; & the Learning necessarily , but for the Avoiding . A Diviner there must not be . He that foretels , pretends he foreknowes : which in man in respect of humane affaires is not a worke of Art , but of Inspiration . To foreknow Mans purpose or lot , is God's prerogative . The Heavenly Lights cannot impart this knowledge ; though this knowledge has been sometime imparted by a more Heavenly light . Yet with pretended Prophets did the Heathen consult ; seeking by a greater evill to be delivered from a lesse . The ceremonie of the Lye , which was the Art of the Art , was sometimes varied in the posture , as by lying on the ground ; as if Humilitie or rather Hell , should give them instruction : sometimes in the Instrument , as in performing it with Sand , with Stones , with Iron , with a staffe , which the Deceiver carried in his hand , and leaned on . My people , saies the Lord ( Hos. 4.12 . ) aske councell at their stockes , and their staffe declares unto them . The staffe was at hand , but not the Helpe : that was without sense ; They without Reason , that prostituted their reason , not to sense , but below it . An Observer of Times there must not be . The Diviner was carryed , as the Pride of his thought carry'd him to believe , by inward motion ; moving as he phansied he was moved , by the first Mover . But the Soothsaier , as a lower Artist proceeded by observation of the Creature . This was a slanderer of Heaven , by counting some daies Luckie , some Unluckie ; by an opinion which he confuted by his own birthday , in which his own distinction was confounded : being unluckie to himselfe , that was borne to be such a foole , as to embrace such folly ; but luckie to others that by his folly escape folly . An Inchanter there must not be ; an Observer of Fortunes , as some say , by Luckie or Unluckie signes ; as the falling of the salt , almost as sure a signe that it selfe was spoiled , as that the Fortune-tellers wit was spoiled . Such also was a Hare crossing one in his way ; ill lucke undoubtedly that he was not then , rather a hunting than a travailing : yet good lucke enough , if he lost not his patience , as well as the Game . A Witch there must not be ; and so neither a Jugler , say the Hebrew Masters : this was to be beaten , the other ston'd : the one abused God ; the other Men : but no Art could make them invisible enough , to scape the stones or the scourge . A Charmer there must not be ; one that uses strange words over a Serpent , that it may not hurt a man ; whiles the foole by his strange words , becomes a worse Serpent to himselfe : nor one , that whispers over a wound , as if he would by silence hide his pretence : nor one that reads a verse out of the Bible , or layes the Bible upon a Child , that it may sleep . Surely God's Word should rather awake men , than cast them into a sleep ; and being intended to produce faith , must needs affect the Hearing . Besides , Gods Word is not Physique for the Body ; unlesse remotely , by instructing to Temperance : But indeed Life it is , as Solomon saies ( Prov. 3. ) unto the Soule . And shall man intend to doe more or otherwise , with God's Word , than God intends ? or , by abuse of God's Word , make God's Word , Mans Word ? A Consulter with familiar spirits there must not be : such Spirits were by divine permission and judgement , so familiar , that they possess'd the Consulter , and spake out of his Belly , as from a bottle , with a Jow voice ; he whisper'd as out of the dust , as God speakes by Isaiah ( chap. 29.4 . ) A horrible possession , when as the Consulter became a Hell ! and yet though he was one , he could not scape another . Such a confident Artist wav'd a Mirtle rod in his hand ; til he heard one answer him with a low voice . The Ceremony was the Deceit ; The Myrtle is of admirable use for the cure of the body , particularly for the clearing of the sight : yet such was here the impudence of Sathan , that by this pretence he would blind the spirituall sight ; so blind it that it should not be serviceable to preserve either Soule or Body . This was Saul's sinne , for which God kill'd him . ( I Chron. 10.13 . ) and for which God has threatned to cut off all such as inquire of such : and happy is he that by being threatned , is but threatned . A Wizard there must not be ; or Cunning man ; such did use senselesse and impious Ceremonies , as to put the bone of a certaine bird , in their mouth ; and burning incense , fell down , and pretended to foretell , what should come to passe : as if either a bird , that wanted reason , or a bone that wanted life , could doe more than man , that had Life and Reason , and instruct the mouth to tel as much as God only can tell , and to foretell more than God will tell ? What Incense can sweeten such stench of Impiety ? What falling down can save them from falling into the bottomelesse Pit ? These undertake to foresee things to come ; and yet foresee not their own destruction . This is the cunning of a Cunning Man ; but for whom the Devill is too cunning . A Necromancer there must not be ; such slept by a Grave , that in their dreame , the Dead might teach them what they demanded of him . Better it had been , they had slept in their graves ; but , though alive , they slept worse in sinne . Their hope of instruction , was but of instruction in a dreame ; and that instruction , but from the Dead . Knowledge implies Reason : which in sleep is Disabled ; by Death , Destroyed ! The Grave might have been a better instructer , than the Dead . Yet even such sinnes the old world had , and by such sinnes the new world is still old ; God's people were then bid to turne from those , that would turne them from God : they were bid to turne and hearken to the Prophet , whom God then promised to send . ( Deut. 18.15 . ) even our Saviour Christ ; and a woe is threatned to them that shall not harken to him . Christ is life ; Christ is wisedome ; the Wisedome of the Father . O let us not then so mistake our selves , as to mistake wisedome : so mistake our selves , as to mistake our Father , our Heavenly Father . Would drunkennesse then defile us ? Let the shame of it save us from the shame of it . Would lust defile us ? Let the body by the danger of that Corruption be the Guardian , and so the safety of the Body and Soule . Would Idolatry defile us ? Let Reason tell us , we cannot make a God ; as Religion tells us , we must worship God . Would Witchcraft defile us ? Let the madnesse of our sinne preserve us in our Wits and Innocence : preserve us from such a sinne , as is both the Guilt and the Punishment ; a sinne and a Hell . And let the sight of Heaven , into which nothing that is uncleane shall enter , preserve us by Hope and Indeavour from Uncleanesse : that at the last being wash'd from all uncleanesse by the blood of our Saviour , who ascended into Heaven ; we as a part of his Church purified by his blessed Spirit , may be preserved holy and undefiled unto God the Father . To which three Persons and One God , be ascribed Holinesse and Glory for evermore .

FINIS .

OF RACHA . A SERMON BY BARTEN HOLYDAY , Doctor of Divinity .

OXFORD , Printed by Leonard Lichfield , 1657.

Mat. 5.22 .

But I say unto you , whosoever is angry with his brother , without a cause , shall be in danger of Judgement : and whosoever shall say to his brother , Racha , shall be in danger of the Councel : but whosoever shall say Thou foole , shall be in danger of Hell fire .

WHAT is more naturall , than to please our selves ? what more unnaturall , than to please others ? Every man by corruption is his own God : and to please others , counts it the worst Idolatry . He worshipps not an Idol , but to please Himselfe : and whatsoever worshipps not him is the object of his Anger . He knowes nothing , but the Deity of himselfe ; and the enemy of his Deity . Hence he counts all offence against Himselfe , impiety ; and a contempt of his Judgement , or at least of his Will : and therefore to be angry with what displeases him , is to him not Wrath , but Justice ; and so is not an Act of Passion , but Religion . Thus thinks he that is of no Religion ; or whose Religion is but Nature , even Corrupt Nature . Nature indeed whiles not corrupted , was Good ; and so Passion , and so Anger , was Good : it knew Then no Wrath , but for God ; no Wrath alone for our selves , but for God and our selves . Our Zeale sought then no honour , but God's honour ; as now by nature we seek no honour but our own . What is not our selfe is slighted , What is our selfe is Ador'd . God then the great enemy of Idols , would Un-Idol man ; and by making him despise himselfe , make him worthy not to be despised . The pleasure of Anger he will leave unto him ; but also the justice ; he will leave him Nature ; but Temper it with Grace . He will shew him the Nature of Just Anger . He will shew him the Degrees of Unjust Anger : the Degrees he will shew ; but also the Danger : and mercifully also he will shew the Degrees of the Danger . The Instruction needs not to Invite Obedience : the Authoritie of the Instructer commands Attention ; the Truth of the Instructer Commands beliefe . The Example of Patience is here the Rule of Patience ; our meek Saviour : The Law lop'd off the Bough ; the Gospell strikes at the Root . That forbid Murder ; This forbids wrath ; since by wrath we may at last proceed to Murder ; as Chromatius saies . Here is presented to us a threefold sin expressed by , Anger , Racha ; and Thou Foole : here is represented to us a threefold Danger ; the Judgement , the Councel , and Hell fire . The Danger is a Quicke Rhetorique ; the sinne a Slow one . The sinne thinks it selfe Doubtfull , or Invisible : The Danger does Discover it , and Condemne it . And yet there is a wrath not to be condemned ; a wrath implanted in Innocent nature , and therefore once innocent ; and by a repaire of Grace , there is an Anger still innocent . Indeed the Stoique counted all Anger bad : and by an oversight was so vehement against it without distinction that he was Angry , whiles he condemned anger ; unreasonably depriving Reason of the Attendance of the Passions ; which nature intended as subsevient helpes in the performance of Reason's Commands . The Peripatetique therefore was more considerate , who did not look only on the Abuse of Passion , but also and chiefely on the use of it . From which difference of Judgements it was , that Aristotle praised Anger ; and therefore the Stoique dispraised Aristotle . Hence was it that Cicero and Seneca condemned him as a Flatterer ; the Flatterer of his Scholar and Master , the Great Alexander ; Great , yet lesse then his Own Anger ; but worse blinded they were with a mistake , than they could have been with a moderate Anger . And if we will consult Reason and Religion , They will give us a cleare view of the difference of Anger : and not only Teach , but perswade us to believe , that there is an indifferent , and a Good , and a Bad Anger . Yet is the Indifferent Naturally Good , though Morally Indifferent ; which is not a Faculty , as if alwaies in man ; nor yet a Habit proceeding from generall acts ; but a Passion by Nature bestowed upon the soule ; whereby it dilates it selfe toward what is Good , for the defence of it selfe , and the Removall of what would Hinder such Defence . This is that naturally wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Grecians ; that vidicative appetite in Naturall Man , raised from an unjust Contempt of Us , and Ours . And this Passion which is neither Irrationall , nor Destructive , is not only a distinct Passion from others , but also singular , whiles not like a single Passion but a Compound ; Indeed , it is not without others : it is not without Sorrow , for wrong receiv'd : It is not without Desire , to expel such sorrow : it is not without Hope ; by which we desire just vindication . This Passion aimes at Trouble , to him that provoks it ; it only aimes at it , as a Punishment due to the provocation . This Passion ascends above other Passions , whiles it comes nearer to Reason : and so justifies it selfe by wrong receiv'd ; that Reason is almost as Ready to Mistake it selfe for a Passion , as this Passion not to take it selfe for Reason . And for this cause as it is nearer to Reason , so more Naturall to Man . An inferiour Desire belongs to the Beasts , being also preserv'd by Food , and Propagation : above which Passion Anger is ; and yet is more Impetuous , than Concupisence ; whiles it followes the Motion of Choller : which is more Quick than Fire , being a living fire . Yet though this Passion be Fierce , it is not Hatefull ; not so hatefull , as Hatred . Anger desires trouble ; yet as it is Just ; but Hatred aimes at it as it is Evill . Anger is diminished by Time ; Hatred is Increased . Anger is Ingenuous ; it would have its revenge known : Hatred is Base ; it would have its mischife Concealed . Anger sets only upon the Living ; Hatred pursues also the Dead ; nay Death , for snatching from it the pleasure of Revenge . But a more Noble Anger yet there is , an Anger that is Good ; Spiritually Good ; an ●anger not without a cause , ( a lawfull cause ) which addition , S. Jerome thinks to be but an addition , as only found in some copies : we may more safely say , though not found in some copies , yet not such an addition . The Doctrine being warantable is to be admitted ; the exception then is not to be admitted . Which just anger is sometimes termed Zeale ; though Zeale sometimes be not so just ; and such just anger was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and so not only acknowledged , but acknowledged Good . Such was the Anger of mild Moses , when he stood in the Gate of the Campe , and said , Who is on the Lords side ? let him come unto me ; and caused to be slaine about three thousand men , for making the golden Calfe . He made the Sacrificers a Sacrifice to their unreasonable God . Such was the Anger of Elijah , when he caused Baal's Prophets , even four hundred and fifty , to be slaine . They had wretchedly destroyed other Soules , and now justly destroyed for the destruction . Their God could neither give life , nor save life . Such was the Anger of our Blessed Saviour ; He looked round about on them with Anger ; being grieved for the hardnesse of their hearts . ( Mark . 3.5 . ) and though they were not moved with Miracle , He was moved with Compassion , healing the man that had a withered hand ; and shewing that a worke of mercy is a Sabbath days work , that aimes not at mans gain , but God's Glory . He was angry , that they having reason , would not use it ; and having deseases , had neither the Mercy to cure them , nor the Wisedome to seek cure . Such was the Anger of S. Paul calling the Galatians fooles ; whom yet he called Brethren . Brethren they had been in the Profession of the Gospell : Fooles they were in deserting the Profession of the Gospel . He told them they were bewitch'd : and were they not bewitch'd ? when being not able to beare the burthen of the Law , they would not accept of the kindnesse of our Saviour , who would beare it for them ? Angry then he was ; yet not without cause ; and therefore is his Anger defended by S. Austin . Indeed such anger is the defence of Anger . Such anger was again the anger of S. Paul , against Elymas the Sorcerer , whom the Apostle call'd the Child of the Devill : and was it not justly , when as he refused to be borne of God ? and as he would not injoy the light of Grace ; so Miracle and Justice would not let him injoy the Light of the Sunne . For blind he was strucke , and sought for some to lead him , that would have hindred others from being lead , by them they sought not for . ( Act. 13.12 . ) Such once more was the Anger of S. Paul , against Ananias the high Priest , whom he called a whited wall : his outside was his fairest side ; and so not Wrath , but Truth and Inspiration utter'd it . S. Paul defended himselfe , and the high Priest commanded that he should be struck on the mouth ; but the mouth of Paul , nay , of God , struck the Hypocrite . A Judge and Justice should be Relative : but this man had the seate of Justice , but not the Conscience . Not Rashnesse then , but Zeale , saies Theophylact , mov'd the Apostle , adding this Rule , that we are then rashly angry , when it is for Profit , or Glory . S. Chrysostome likewise saies , that just Anger is the mother of Discipline ; and that anger with just cause is not Anger , but Judgement . S. Paul sayd the same before ( R●m. 4. ) calling the Magistrate , the avenger , to execute wrath upon him that does evill . And though the Guilty suffers evill , for his evill , this is not to be angry with the Person , but the Fault , whiles with the person but for the fault . But an anger there is , which is neither Good nor Indifferent , but Bad : which if the Latine Critiques should helpe us to understand , as well as the Philosophers , we might with some think Ira to come from Vro , it seems such burning choler as Tracundia from Incendo , as if it were an Inflaming Choler , it being estemed the Habit of a Vice , whence arise wrathfull Acts , flames of a wrath , that seeks revenge beyond , and so against , Reason . Which has mov'd some with Phansie , if noe Truth , to think it may come from Ire ; when we see how it makes a man runne out of Himselfe , whiles out of his Reason . This makes a men sometimes runne without provocation ; sometimes beyond it : Sometimes without the Order , that Law prescribes ; sometimes without that End , the Law prescribes . This is the vice of which Solomon thus complains ( Pro. 27.4 . ) Wrath is Cruel , and Anger is Outragious ; and so it becomes not only Odious , but Monstrous ; as if it would exceed both for the Kind and the Degree . This is Wrath , this is that Wrath upon which the Sunne must not goe down : but why ? saies S. Austin ; Non enim erubescit in tenebris , cum super eam Sol occiderit . When the Sunne is departed , the blush too commonly is departed ; as if Night added impudence unto Wrath. But it may as truely imply , That the End of the Day should be the end of the Guilt : that though it may unhappily last a day , it may happily last but a day : that , though by the light it could not see its own unseemlinesse , it may by the Meditation of the Night , by which yet too frequently it is , if not Abated , Increased . This vice then must not breake forth against a Pagan : even He is a brother by Creation : and though he does not as yet own his right Master ; he may own him , & honour him . It must not breake forth against a Jew : God he acknowledges , though not the Sonne of God : he confesses God to be his Judge ; and by mercy may in time confesse him to be his Saviour . This must not breake forth against a Turke : who though he acknowledges not Christ a God , acknowledges him a Prophet ; and by a possible Unitie in the Faith , may by the Charitie of Hope , be mantled-over with the title of Brother ; a brother sometimes lesse guilty than a Cain , or an Esau ; and whiles more naturall than those Brothers , become at last Supernaturall . Thus wrath without a cause must not breake out ; no , nor be within us , to break out ; Not in the Mind since if it be in the mind it will soon be in the Body ; & so in the Tongue . This will Languagne wrath quickly ; but must not helpe it , or rather mischief it , to crie Racha . Our Saviour as the most wise Master , spake what was understood by his Hearers : and therefore teaches us , that they teach us not rightly , who would draw the word from the Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a tattered garment , and so sometimes , a patch or ragge ; as if we call'd one a ragged fellow : which , though it may be partly true in the sense ; yet is not so in the derivation ; as if the Elder Language should borrow it of the Younger ; or , as if we should think that our Saviour spake Greek among the Jewes . This teaches us to suspect that Jew , that told S. Austin , the word was only an Interjection ; not signifying any certaine thing , more than the indignation of the minde : but this is denyed by the many & certain significations which it hath . This will not admit Theophilact's exposition : who tells us , it is as much as Thou ; implying a Contempt ; but this is an Interpretation as unwarrantable for its proportion , as the contempt . This teaches us to doubt S. Chr. opinion : who counting it a common word among the Jews ; says yet , that it proceeds not from Anger or Hate , but rather from familiarity , yet from some contempt ; but our Saviour makes it the second degree of anger . Nor need we draw this word from their conceite , who would have it come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spittle ; and so imply an unworthy person ; sit for a contempt , which our Saviour suffered from the impious Jewes : but this is rather Imagination , than Judgement . Nor need we heare some , that more subtilly tell us , that Racha in the Chaldie , which was the tongue which the Iewes learned in their Captivitie , signifies a milstone , as in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 milstones . This though admitted would not prevaile for the admission of their exposition of this doubt . This was indeed one of the Israelites taskes among the Aegyptians , as of the slaves among the Romans , to grind in their mills . According to which sense some would have it import the upbrading of slavery one to another , as if they should say , To the Mill , you slave . Yet this conceite seemes more Accute , than True : for though this might have been a Reproach to a Iew , yet most unseemely it had been from a Iew. We may then with S. Ierome more happily make it in value , the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which with the Greeks signifies vaine , or empty : which may be warranted by the Hebrew , in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to attenuate or make thinne : as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies the thinnesse of the Temples of the Head ; as spittle also for the thinnesse is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But more nearely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew , is vaine , or empty ; whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is judg'd to come : and such are they call'd Judg. 11.3 . which were gathered to Iephthah , when he fled out of his Country ; the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaine men ; For with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is written , not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as appeares in the word Racha ; which in the Hebrew translation of S. Mathew's Gospell published by Munster , is likewise written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which serves to weaken the witty phansie of those that would have it signifie Milstones , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being written not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Emptinesse then , or Vanity implyed in this word , is the reproach of a defect in Nature , as a weakenesse in Judgement ; or in ones Estate , as in a slender Condition ; either of which being at the divine disposall , may not without a comparative degree of Anger , be objected ; and therefore may justly feare God's Anger for the Objecting . For , shall we call him Emptie , that is fill'd with the spirit of Love , as Chromatius speakes ? Or shall we not honour the Judgement of our Saviour ( the Wisedome of the Father ; ) who thus judges of such rash judgement , such unadvised Anger , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without a cause , such anger to which the angry man too inconsiderately yields ? for from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( cedo ) it comes , implying the angry man's Iudulgence unto his Passion . Much lesse then , must we dare to say , Thou foole . And seems not this offence included in the former ? To object the weaknesse of Judgement , is it not to say Racha ? The weaknesse of some judgement , judges thus of this most wise judgement : which yet , when rightly understood , will teach us to judge rightly of this judgement . To understand then Folly here , requires Wisedome ; even the wisedome of God's Word : which teaches us to know , that the Foole in God's account , is not one , that is defective in his Wit , but in his Will : he that orders not his Life according to the Rule of Life , God's Law ; whose offence is not Sillinesse , but Sinfullnesse . And shall we without cause thus censure another man ? If some seem contemptible , shall their Christianity also seem contemptible ? Let us remember S. Chrysostom's remembrance ; was not Belshazzar , sayes he , deprived of his Crown and Life , for prophaning the vessells of God's Temple ? And shall not we then feare by such rash judgement , the losse of the beetter Crown , and Life , if we prophane the better Vessels of the Holy Ghost , the persons of Christians ? shall we then with some so view these degrees of sinne , as also to Compare them with some , that make the first only an anger in the mind ? the second an Anger expressed in words ? the last an Anger in words , and more especially disgracefull words ? An anger only in the minde though it deserves the Judgement , does not yet feare an Outward Judgement ; whiles it is yet not an outward guilt . A Guilt were ; there an accuser , besides Conscience , there were not . Judge then we may more strictly , the first to be anger in the mind , in some degree according to the nature of Anger , expressing it selfe in some parts of the Body also ; as by the frown of the brow ; the cast of the Eie ; the threatning of the Hand ; or the spurn of the Foot : as if the Body were the Picture of the Mind ; or rather , as if the Body were the Passion . The second we may judge to be such an Anger , as upbraides another , with a Slendernesse of Wit , or Wealth ; as when we call one shallow pate , or Beggar . The third is to call one Foole , not in the mistake of the people ; but in a severer acception , according to which it signisies a Wicked Person : which Accusasion , if without cause , is the suparlative Anger here intended . Thus does the wisedome and Mercy of our Saviour present unto us the degrees of Anger : next he sets forth the degrees of punishment ; the Iudgement , the Councell , and Hell fire : which terrours let us see ; so see by contemplation , that we may but see them by Contemplation . Some here by the Judgement understand the Judgement of Conscience : but this judgement , is common to all degrees of anger : but what is here intended belongs only to the First . Besides , our Saviour speakes of Outward danger , such as was subject to the sense ; and so more easily subject to the people's understanding . Some Court of Judicature is here intended : of which there were diverse sorts . In one of which were three Judges , to whom belong'd the lesser causes ; as private wronges , pecuniary matters , and the like : but the judgement of this Court is below the Judgement here due to the lowest unjust anger ; and so here rather supposed , than intended . In a second Court were Twenty and Three Judges ; this was the Lesse Synedrium ; wherein Causes of Life and Death were tryed : and this was answerable to our Assises : and one of these Courts was in every City ( as appeares Det. 16.18 . ) according to the number of the Inhabitants ; the Lesse Court in the least City ; the greater in the rest , and so in lerusalem . The last was the Great Synedrium , wherein were seventy Judges , besides the President , in imitation of Moses ( Num. 11.24 . ) and here were heard the most weighty and difficult Causes of all ; it being the highest and Nationall Court ; which was held only at Ierusalem . But the last punishment due to the last degree of anger that is here expressed is Hell fire ; or according to the Originall , the fire of Gehenna ; which once was a pleasant Vally adorn'd with a Grove on the East side of Mount Moria , neare Ierusalem , and watred with the brook Cedron . It was called Gehinnam , or the vally of Hinnom , who was a Iebusite , whose sonne , as some think was the owner of the place ; as seems to be implyed Ioshua 15.8 . For with some to derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vallis , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rugibus , were more wit than truth ; since the Name of the place was more ancient than the Abuse . In which place was Molech , the Idol of the Ammonites ; of stature High ; for Substance of Brasse ; for Contrivance Hollow ; and by some held to be the same with Saturne . It was of a stately size ; the Head whereof was like the Head of a Calfe ; but the Body like the body of a Man ; whose armes were spread open , as ready to receive the children that were offered in Sacrifice to him ; fire being for that purpose put into the hollow of the Idol ; unto which the children being compell'd to goe , fell into a fire . To this Idol belong'd seven roomes for the severall kinds of Offerings that were brought unto him ; the seventh whereof was for the Children : which as some think , only passed between two fires , by way of ceremonie , to testifie their conservation , and so there future service unto Molech . But others take the Phrase , to passe between two fires , to signifie they were burn'd . Indeed for what purpose els had a certaine place in the vally been called Tophet , ( mentioned in Isaiah ch. 30.33 . ) from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a drum ; but because as it is related , they beat drummes to out-noise the cryings of the Children whiles sacrificed , that so the Parents might not be terrifyed . For this was a free Sacrifice , and therefore , as they believed , not to be disgraced with unwillingnesse . And as for the custome of passing between two fires , it may yet be admitted as a ceremony without the burning , in use also among the Heathen ; so that both are taken for truth ; but the Burning is here intended . With this impiety , though thus cruell , were yet even Ahaz and Manasses Kings of God's People defiled ; deserving to feele a worse Gehenna , that made others feele This , Devillish was his worship , yet conceiv'd to have been the ( wretched ) Imitation of holy worshippers even Abraham and Isaac : Sathan's Art and Malice making Cruelty be esteemed Devotion : the Heathen neighbours of Israel ( as appeares Numb. 14.14 . ) being unacquainted with the affaires of Israel . But as Molech signifies a Prince , and the Devil is by permission Prince of the Aire , so is he but for a time permitted . Bad Kings there were ; and a good King there was , even good Iosias , who destroyed the graven Image of the Grove , which Manasses had placed in the house of the Lord ( 2 Kings 21.7 . ) and burn'd it , and stamp'd it to powder . ( ch. 33.6 . ) and brake in pieces the Images , and cut down the Groves , and filled their places with the bones of men ( v. 14. ) And in this Vallie of Hinnom , as it is in Ieremie . chap. 7. did that Prophet break the earthen Vessell , telling the Iewes , that God would for their iniquity , so breake that City , and make it as Tophet ( Iere. 19.11 , 12. ) This was Gehenna , the Gehenna of Fire : whence S. Ierom would inferre , that there is also a Gehenna of Cold. But , though it be true , that in Hell there shall be gnashing of teeth , which we may conceive may be from the extremity of Cold : yet since in the first Gehenna there was no extremity of Cold , it were an impropriety to expresse that torment , though in Hell , by the condition of Gehenna . A Gehenna of fire then , Hell is called ; not to implie a Distinction , but a more powerfull expression . Which expression S. Iames also uses ( ch. 3.6 . ) when he sayes , that the Tongue is set on fire of Hell : in the Originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; is set on fire by Gehenna , the same thing expressing both the sinne of the tongue and the punishment . S. Iohn calls Hell a Lake of fire burning with brimstone ( Apoc. 19.20 . ) But most aptly does our Saviour here call it the fire of Gehenna , for the threefold representation , of the filthinesse , the Burning , and the outcry of the place . Will ye see the difference now in the punishment of Anger ? In the Judgement it is by some observed , that the Condemnation was uncertaine ; that in the Councell it was certain , though the Punishment uncertaine : but , that in Gehenna , both were certaine . Will you next compare the sinnes and the Punnishments ? There may we with feare and wisedome observe , that our Saviour tries Anger , though expressed but by signes , in no lesse Court , than that of Three and Twenty Judges , as if we should say , at the Publique Assizes ; and so tries even the first degree of Anger without a cause , in the same Court , wherein the Iewes tried Murder . Next we may observe , that the Reproach express'd by Racha , he judg'd worthy of a Nationall Judgement , in the Councell : but wrongfully to object to any , a wicked Life , he judg'd worthy to be punish'd Like a wicked Life , with the fire of Hell . Now all these things the Iewes understood : they were more known unto them than their sinnes . And shall not then the Danger of anger be as well known unto us ? a danger to the soule , more visible than the Soule : a danger to the body , no lesse sure , than Death ! Wrath kills the foolish man , saies Eliphaz the Temanite ( Iob. 5.2 . ) yet if any should hope , That may be long in doing , the wise man ( Eccl. 30.24 . ) will put us out of that mistaking hope , telling us that wrath shortens the Life . Nay before death it presents the distortions of Death ; making man as unseemely as his passion : in which condition the Looking-glasse may be an unfained witnesse and instruction . O how it exulcerates the Mind , says S. Ambrose ; how it dulls the sense ? changes the speech ; darkens the Eie ; and disturbs the whole Body ! Many , says S. Chrysostome , I have known that by Anger have got diseases , many that have lost their sight . Anger then must be a great disease , that is the cause of diseases ; and must be a great grief , that deprives man of the pleasure of the eie . By frequent anger , saies S. Austin to Nebridius , the Gall increases ; and reciprocally by the increase of the Gall , Anger againe increases . Does man then Love himselfe , he should then hate his passion , this passion : and by a lesse evill he may thus be cured of a greater ; and by the pollicy of Morality make a lesse enemy helpe him against a greater . But if we will not be so kind to our selves , we must be so just to another . Can any consider how David us'd Saul , yet rather imitate Saul than David ? shall good example make us bad ? shall we not rather by kindnesse make a brother , than by anger loose him ? Can any consider how Moses used the people , and be no better than the people compared with Moses ? Did not they Murmure ? Did not he pray ? Were not they angry ? Was he angry ? Should they have been angry ? should not he have been angry ? Their anger was his honour ; his patience was their shame . Though then we cannot be like Moses , let us not be like the people . Let us not be so bad , as the people to Moses : let us not be worse , then the People to one another . Can any consider , how Ioseph used his brethren , and use his brother worse , who is not worse than Ioseph's brethren ? Can any consider how our blessed Saviour was used , that is , abused , how revil'd , struck on the face , spit upon , derided , crucifyed by sinners , though for sinners , and be angry with his brother , happily a lesse sinner ? happily a lesse sinner , if more happily but because a lesse angry sinner ? Will any man then as Tertullian speaks , come unto Prayer , a Peace with God , without peace ? will he hope for a remission of his sinnes , yet without a remission of others sinnes ? how shall he pacifie God his Father , if he be not pacified towards man , his brother ? Will any man then dare to hate his brother , when as God connot love two enemies ? for , if God loves the one , he loves him perfectly , and therefore he must perfectly hate the other as his enemy . Will any man then be so angry with himself , as to be angry with his brother ? will any man so hate himselfe as not to love his brother , when as love covers both our brother's sinnes , and our own ? shall we loose Our brother and our selves , nay , and our Saviour too , for a reviling word ? Oh , let us rather pray with good S. Ierome ; Lord deliver me from deceitfull lips and a lying tongue . Not from anothers tongue , saies he , but from mine own . Another's tongue hurts me not : 't is mine own is my enemy ; that is the sword that kills my soule . I think to hurt mine enemy ; and never take notice that I kill my selfe . Wherefore , O Holy Spirit of Love , unite us as much by Love , as thou hast done by Faith ; and touch our tongues with a Coale from thy Altar , that they never be imploy'd by us to the reviling of one another , but to the praising of thy holy name , O Father , Sonne , and Holy Spirit , to whom be ascribed all Praise for ever more .

FINIS .

OF The Serpent and the Dove . A SERMON BY BARTEN HOLYDAY , Doctor of Divinity .

OXFORD , Printed by Leonard Lichfield , 1657.

Mat. 10.16 .

Be yee therefore wise as Serpents , and harmelesse as Doves .

THE Beames of Light flow not so naturally from the Sunne , as the Exhortations to Wisedome flow from the God of Wisedome ; And such is here this exhortation of our Saviour to his Disciples . Yet unto such a wisedome here he prompts them , as seemes to respect as much their safety , as their Duty ; and Wisedome that consists not in Contemplation , but in Action ; and though it lookes upon God , yet also upon man . Which diversity of Wisedome was anciently observed by Heathens and Christians : That was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wisedome ; This their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prudence . Thus could Plato and Cicero , teach ; thus could the Alexandrian Clement and S. Ierome Learne . Which last , our prudence towards men , is that which here our Saviour intends ; it being in the Originall , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; be ye prudent ; or with lesse ambiguity and more safety , as it is rendred , Be yee wise . And that this is intended , is manifest from our Saviours purpose : who sending his Disciples to worke Miracles and Teach , teaches them first , how they should behave themselves : clearely implying , that more than man's wisedom is needfull for Man in his conversation with man : and that we need more than a Gardian Angel , even God's assistance by his Grace . He tels them that he sends them as Sheep among Wolves ; a thin Clergy to a numerous Layty ! that sometimes teares the fleece , and devoures the flesh . He bids them beware of men : these are the Wolves ; these are the worst Wolves , because Wolves and Men ; they have the wit of the man , and the Cruelty of the Wolfe . He foretels them , they shall be delivered up to the Councells , now , where there is the greatest Judg , there is the greatest cause , & where the greatest cause , the greatest Danger . Nor only shall they be brought where many are to Judge , and so where the variety may afford some hope of Mercy , but also occasionally before Governours & Kings ; and so where if the single judge be cruel of Proud , he is sometimes a sentence without Appeal . And that they may be prepar'd for such sufferings in Pody , and Mind , he does foretell them of being scourged in the Synagogues ; he does foretell them of stripes and shame : and therefore exhorts them to such wisedome , as may be requisite in such Distresse . And surely such wisedome must be excellent , which must imploy the memory to advantage us , by what we have learn'd ; and make our Experience our Own Schoole ; which must imploy the Understanding to apprehend the present particulars in every action ; making it the Eie and the Glasse , for an exact view : which must imploy our Providence , in the Foresight and use of what things may happen . If you will behold the traine of this wisedome , you shall find it attended with Docility ; being apt to learne by the Eie and Eare. You shall find it attended with subtility , whereby it will guesse with speed & happinesse . You shall find it attended with Judgment , which will so argue out a third truth . You shall see it attended with Warinesse , which will prevent such Hindrances , as would prevent our End . Lastly , you shall see it attended with circūspection , which wil accurately consider every circūstance . See that ye walk circūspectly , not as fools but as wise ( Eph. 5.15 . ) If you will behold the Actions of it , you shall see it admirable for Counsaile , both in the Choise of worhy purposes , & in moving the understanding to find meanes for the attaining of them . You shall see it admirable for Judgement in the distinction & choise of means & oportunity . You shall find it admirable for command : whereby the Reason sets on worke the will , for the speedy execution of the designe . These are the excellencies of wisedome ; the price whereof is more than of Gold and fine Rubies ; ( Prov. 3.14 , 15. ) yet the one is admirably solid , the other admirably transparent . The subtilty whereof is such , that it is able to discerne the Diversity of Spirits . ( 1 Cor. 12.10 . ) and so does not only exceed the abilities of the Body , but also the naturall abilities of the soule . The swetnesse whereof is such , that 't is as sweet as life ; nay as Peace , the Life of Life . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the minding of the Spirit , or the wisedome of the Spirit , is Life and peace ( Rom. 8 , 6. ) Forsake not wisedome and shee shall preserve thee , ( Prov. 4.6 . ) see a preservation rewarded with a Preservation : see a labour , that is its own reward . This is that vertue , without which all vertue is vice , as S. Bernard says , this being the guide of all other Vertues , Affections , Manners . This is that vertue without which , as S. Basil says , a man is like a Ship without a Master , driven uncertainly with every wind ; unlesse we shall say , he is rather the wind , than the Shippe ; Passion , that is , Man , being so impetuous without wisedome . This is that vertue , with which they that are indued think nothing Evill , as Prosper says , but that which makes man evill ; so that they can smile at the Mistake , that miscalls Afllictions Evills . This is the Vertue of which the Heathen , who speaks of many Gods , could say , Nullum Numen abest , si sit prudentia ; that he had all the God's on his side , that had wisedome ; he might have perfected his speech , had he but said , Ipsum Numen adest ; Even God is on his side , that has wisedome . The Light of the Body is the Eie ; and the truest light of the Eie is wisdome . But because precept is more abstracted from the sense , our Saviour gives his Disciples a patterne ; the example of the Serpent ; Be ye wise as Serpents . Now of Serpents there are many kinds : but in all there is a naturall wisedome a subtilty , and almost in all parts of them . You may see a subtilty in their Eye ; an old Serpent being called a Dragon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; implying the singular sharpnesse of his sight ; which moved Ancient Poets in their fictions , usually to make Dragons the Guardians of Treasure . Hence also among the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Serpents Eie was a Proverbiall Title for a man of a cleare understanding : which some think to be the reason , why Serpents were sacred to Aesculapius ; he being admirable for his Insight and Discoveries in Physique . You may see a subtilty in their Eare ; in the Obstinate Deafenesse of the Addar ; a race of the Serpent too : a Serpent that will not be cousen'd ; but stops the eare and will not hearken to the voice of Charmers , Charming never so wisely ( Ps. 58.4 , 5. ) a motive to the Hebrewes to call this Serpent by an antiphrasis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some would have it , to perswade , because this Serpent will not be perswaded . You may see a subtilty in their Teeth ; Dan shall be a Serpent by the way , an Adder in the Path , that bites the horse heeles , so that his rider shall fall backeward . Jacob ( Gen. 49.17 . ) God had said long before , that he should bruise the heele of the seed of the woman ( Gen. 3.15 . ) And therefore aptly there Iacob call the Serpent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his biting . You may see a subtilty in their Hornes : for with small hornes Nature has formed one kind of them ; as Pliny observes ( lib. 9. cap. 23. ) which thence is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose deceit is to hide his body and wag his hornes , to allure the birds to come and peck at them : which comming for their prey , become his prey . Both which qualities are fitly expressed in another name which Jacob uses for a Serpent ; which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both to Lurke and Tempt ; the word is also used in the Originall ( Isa. 27.1 . ) You may see a subtilty in their wings : for some Naturalists report , such are found in Aethiopia : and likely it is , such were the fiery Serpents , which bit the Israelites ( Numb. 21.6 . ) and a prediction we find of a flying Serpent , Isa. 14.29 . which though some think to be spoken but by a figure , not of wings , but of speed ; yet well does it expresse his subtilty , in his intentive prosecution of his prey . You may see a subtilty in their Skine which they yearly cast , to renew their strength ; a fit emblem of the old Serpent the Devill , who can change himselfe into an Angell of Light : and some Serpents to have the best names of the best Angells ; the fiery Serpents mentioned , Num. 21.6 . being there called Seraphin ; which is the name of the most different reasons . The word signifies fiery ; to expresse in the Angells , their Glory , their Light of understanding , and especially their heate of Love to their Creator : but in the Serpent it intends the extremity of his venome , which sets on fire with torment , the person , whom he bites . You may see a subtilty in their Appetite : it being noted of the Stellio , a kind of Serpent too , that he has no sooner cast his skinne , but he eats it up ; as if he understood the virtue of it ; and as some censure it , did envie man , whom he takes for his enemie so great a benefit ; it being a speciall remedy , as some have taught , against the falling sicknesse . You may see a subtilty in their Hissing ; the Basiliske being of that nature , that if other Serpents come neare him , he ceases not to hisse out threats , till they be gone ; that he may pride himselfe alone . From which domineering humour , as also from a white marke in forme of a diadem , upon his head , he has the name of Basiliske , and Regulus , or the Kingly Serpent . And would not the old Serpent have gotten such a Royalty in Heaven ? would he not there have been a Basiliske ? nay , when as thence he was cast out , would he not have gotten the Dominion in Paradice over our first Parents ? You may see a subtilty , in their voice ; at least you may find such subtilty in the Paradice-Serpent ; in whom you may see these speciall subtilties . He tempted not our Parents , whiles God seem'd present with them : that he judg'd , might have spoild his plot . He tempted them not together ; that he perceiv'd had been two to one . He tempted not first the Man : be saw his Excellency ; and knew not if , though alone , he might prove too hard for him . Yet tempted he the Woman : shee was by nature of a more moist , and so of a more gentle temper ; yeilding him the Hope , whiles the possibility , of some change in her ; and if she could be overcome , He & the Woman , would assault the Man . This was the way to conquer man by halves . Indeed he conquered halfe Adam , when he conquered Eve . And you may consider how he conquered her . He knew that God had commanded them not to eate of the fruit of the tree in the midst of the Garden ; and as yet he saw their Obedience . He knew God had told them , that if they eat of it , they should die ; and he perceiv'd their beliefe in the word of God . Lastly , he understood her Feare of God , least shee did offend ; and her feare of Death , if she did offend . He saw then that there were three things , which he must overcome in her ; her Obedience , her Faith , and her Feare . He sets himselfe then to consider what order he should use in his assault ; that is , how he might prove himselfe a Devill . To overcome her Obedience whiles he Faith was strong , he saw it was impossible ; and to overcome her Faith , whiles shee had the Feare of God and Death in her , he judg'd as impossible . Thus then he concludes : If he could overcome her Faith , her Obedience would fall it selfe : and if he could overcome her Feare , her Faith would likewise grow weake of it selfe . Her feare then is that , which he must first overthrow ; yet so , that he will also give a blow to her Faith . He comes then unto her , and cunningly askes , yea , has God said ; ye shall not eate of every tree in the garden ? See his subtilty in these respects ; He pretends an Ignorance , so to assume a Libertie to aske a question . Next as he durst not at first tell a flat untruth , by saying , God had not forbidden them ; boldly and craftily he calls it into question , as if he would make a doubt of it ; yea , has God said , ye shall not eat of every tree In the Garden ? To which when shee had answered , that they might eate of all save one ; but not of that one , least they dye ; he denies not the first part of her answer , which concern'd God's prohibition of one Tree ; knowing that shee knew the contrary , as well as himselfe ; he replyes therefore only to the last part of her answer ; which was a matter of Faith , that they should not dye at all . But because this his reply was an untruth ; Least she should , as was most likely , examine with her selfe , he gives her not the respite to collect herselfe ; but to make her forget That , presently addes , that in the day they eat thereof , they should be as Gods knowing Good and Evill ; which was too true ; and God testifies the same , Gen. 3.22 . Observe then ye may the method of his cunning : first he brings but an imperfect Truth ; then an Absolute untruth ; and lastly an absolute Truth ; thus wrapping up the poison of a Lie , like a sugar'd pill , in the pleasantnesse of Truth . Farther observe , that he overcame her Faith , by overcoming her Feare ; and overcame her Feare , by the contrary passion , Hope . For such was the Issue of the Temptation : when he had made her forget Feare by Hope , and seeing the tree to be good for food , and pleasant to the eie ; nay , such a tree , as could make one wise ; shee takes of the fruite and eates , and makes her husband eate also ; such is the society in evill ; the unhappinesse of unhappinesse . In which last action we may see , that though in their fall they got a knowledge of good and evill , or rather only of evill ( since better knowledge they had of good , before ) yet the wisedome they now got , came farre short of that wisedome by which they were overcome . Nay , you may see , that the Devill knew they should by their fall obtaine but a wretched wisedome , and such a one , as upon even termes he should be able at any time to overcome . This was the wisedome of the Serpent ; a a wisedome almost in every part . Yet may you see subtilty also in his whole body ; which like a Circle upon occasion , he wrappes as a defence about his head ; his Head in which his subtilty is principally resident . Lastly you may see a subtilty in his honour : which doubtlesse for his wisedome has in all ages of the Heathen world , been given unto him . He has been honoured by the most wealthy Nations : did not the Babylonians worship Bel and the Dragon ? he has been worshipped by the most powerfull Nations : did not the Romans worship the Epidaurian Serpent ? He has been worshipped by the Fiercest Nations : was he not worshipped by the Thessalians and the Epirotes ? He has been honoured by the Rudest Nations : was he not worshipped by the Easterne Indians ? For ancient times let Maximus the Tyrian witnesse ; for latter times let a travailor , Ludovicus Barthana witnesse . Was he not worshipped by those that inhabite the darknesse under the Northern Pole ? and within these three hundred yeares , by the Lithuanians , in the view of Christendome ? Did they not nourish Vipers for their House-Gods ? Did they not Sacrifice unto them Milke and Cockes ? Let Cromer witnesse . Briefely , he has been honoured by the most witty Nations : did not the Athenians , the Masters of Wisedome , worship a live Serpent ? make it the keeper of their Tower ? and offer monthly Sacrifices to it , as to a God ? All which varieties of Idolatries , must we not Judge to be the reliques of that subjection to sinne and the old Serpent ; into which mankind fell in the fall of our first Parents ? But still you see the winning subtilty of the Serpent : and therefore easily now may you understand the supreame wisedome of our Saviour's precept , Be yee wise as Serpents . Unto which wisedome whiles he exhorts us , behold him as a true instructer , beginning the Practice . A principall point of wisedome it is , to learne wisedome of our Enemy : and therefore a singular instruction is this , to teach us to overcome the Serpent by imitating the Serpent ; to overthrow his cunning , by his own cunning . This is like the remedy found in the Serpent against his own poison ; some Physitians esteeming it as a speciall cure against the biting of a Serpent , to put the intrailes of a Serpent into the wound . The poison likewise of the Viper , as some tell us , is helped by the liver of a viper . So the venome of the Scorpion in hot Countries , where they are troublesome , is speedily cured by the oile of the Scorpion . Now this precept of our Saviour is such , as most will be ready to put in practice : in which that they may not erre , they must remember to take also the other part of the precept with them ; least otherwise , whiles they think to become wise , they become guilty ; like our first Parents in eating the forbidden fruite . It is observ'd of he diversits of Physique , that Galen's is the safer , but slower in Operation : but that of Paracelsus , which deals much in Mineralls , is much more powerfull , but more dangerous ; so that the skill in the Paracelsian is , to know how exactly to allay his Physique , by a judicious preparation & due chastizing the virulency of the Ingredients . Now this precept of our Saviour is such Paracelsian Physique ; the wisedome of the Serpent is a subtile Ingredient : and therefore our Saviour as a true Artist does most wisely moderate it with the innocency of the Dove . Before therefore we see , how by example we should be as wise as Serpents , we will , as our Saviour does , joine also the other part of the precept ; and first remember you , that you must also be Harmelesse , as Doves . And harmeles ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Innocent , simple it is worth the observing , that the Roman Church , when it intends to Canonize any one for a Saint , commands that there be especiall inquiry made , whether the person to be canoniz'd were famous for Simplicity of Life ; as Sylvester Prierus notes out of Innocentius , Hostiensis , & other Canonists , which Inquiry whether or no , it be made with as true Innocency , as the command pretends to seek , I need not Judge : but sure it is that the Inquiry is an eminent subtilty . Indeed simplicity is a vertue which so moderates the Actions of man , and so refines the affections of the soule ; that S. Ambrose , not without a Sobriety of mind , aptly called it the sobriety of the mind . Nay , it so sublimes man and purifies him from wordly wisedeme , that the wise men of the world , as S. Cregory complaines , count this simplicity Folly ; and by a licence of speech , commonly call one of small understanding , or , as they phrase it , a Foole , an Innocent . But this vertue is most intimately expressed by devout Climacus ; who calls it a habit of the mind without variety . Without variety ? what 's that ? Why when Beauty tempts the innocent man , it workes no variety in him ; he remaines still Innocent . When envie tempts him to back-bite his brother , it workes no variety in him ; he remaines still Innocent . When sloath tempts him to forsake the industry of his Devotion , it workes no variety in him : he remaines still Innocent . When injury tempts him to revenge , it works no variety in him ; he remaines still innocent . Innocency was that which God commended in Job : that which our Saviour commended in Nathaniel : that which he commended to his Apostles : that which his Apostles commended to others . This our Saviviour expressed in his own example ; and him we should follow ; Who did no sinne , neither was guile found in his mouth : who when he was reviled , reviled not againe : when he suffered , threatned not : but committed himselfe to him that judges righteously ( 1 Pet. 2.22 , 23. ) Lastly , this our Saviour set forth unto us , in the perpetuall and visible example of the Dove . And surely the Dove is so harmelesse , that he may be tamed to the hand ; and he will innocently trust himselfe to man , lesse innocent . Nay the wildest of them are so harmelesse , that they keep themselves , only at a defensive guard , and that not by resistance , but by flight . Away they flye , yet only to be out of the way , the way of danger . So harmelesse they are , that they are still ready to receive harme : whence the Hebrewes call to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to oppresse , so easily they are made a prey , that make none . So Innocent they are , that they love the light ; the top of the house is the witnesse of their Life . Thence , as Varro tells us , they were by the Latines called Columbae ; from Culmina : being thus like Truth ; which , as Tertullian says , is ashamed of nothing , but to be hidden . So Innocent they are , that they have no Gall ; by a happy defect so exceeding Nature . So Innocent they are , that in the Leviticall Law , they were an acceptable Sacrisice at the purification of women ( Levit. 12.6 , 8. ) and so the blessed Virgins offering at her Purification . ( Luk , 2.24 . ) So Innocent they are , that they Beauty of the Church , is compared to the eies of the Dove . Behold , thou art faire my Love , behold thou art faire ; thou hast Doves eies ( Cant. 1.15 . ) So Innocent they are , that they expresse the innocency not only of the Church , but of God himselfe ; the Holy Ghost assuming the shape of the Dove , when the divine , nature vouchsafed to descend into similitude . Lastly , so innocent they are , that their purity may be ghuessed at in the story of the Flood . The Raven it is said , being sent forth did not returne ; but the Dove return'd . Why the Dove , and not the Raven ? Wise direction has supposed the cause : the Raven , it is judg'd , sate upon some Carcasse , which he found floating : which the Dove does naturally abhorre . Thus may you clearely and quickly see the innocency of the Dove : but the wisedome of the Serpent , was not easily discovered . He is a subtile beast , and a labour it was to bring him from his lurking holes . But you must remember not only the Serpent , nor only the Dove ; but the Vnion of their qualities . The Necessity whereof , you may see : it is a precept ; and therefore a defect , not to have both ; whence that is of S. Jerome ; Non multum distat a vitio , vel decipere posse , vel decipi Christianum ; To be able to deceive or be deceived was neare a frailty : and so S. Austin ventured to say , that these two , the Serpents wisedom and the Dove's Innocency , must be so united , ut unum sine aliero , aut parum aut nihil omnino proficiat ; That the one excellency without the other , was of little excellency . Besides , we improve not the guift of Nature , if we imply not the sagacity which Nature often gives us . And therefore , said S. Ambrose , Because Simplicity without Wisedome seems to most men rather an Infirmity , then a Vertue , thou art here admonished , ut exequaris munus naturae ; to imploy Natures Guift . Wisedome and Simplicity must be united , saies Prosper ; that by our simplicity , we may not be able to circumvent others ; and by our wisedome , others may not be able to circumvent us . Let the Wisedome of the Serpent , say's S. Gregory , sharpen the simplicity of the Dove ; and the simplicity of the Dove , temper the Wisedome of the Serpent : we must have Simplicity with our Wisedome , or els our wisedome is but deceite : and we must have wisedome with our simplicity ; or els our simplicity will be but a dangerous ignorance : since without that , we shall not be able to judge of of the equity of our own Actions , as S. Ambrose say's . Lastly , by this union we shall perfectly distinguish ourselves from the wise men of this world : who ( as Tertullian says ) count us simple and not wise , because we are wise and simple ; quasi statim deficere cogatur a simplicitate sapientia ; as if , saies he , wisedome and simpiicity were inconsistent . Thus by our Union of these , we shall contradict the Rule of these wise Masters ; and in some measure performe the Rule of our Master and Saviour . Difficult indeed it is , as S. Shrysostome implies , discoursing , upon that question of our Saviour , ( Mat. 24.45 . ) Who is a faithfull and wise servant ? He proposes here , saies that Father , a rare matter , to find a man Faithfull and Wise . If saies he one would seek for a Faithfull Man , doubtlesse he might find many : if one would seek for a wise man , he might find many ; but if he would seek for a man both Wise and Faithfull , such a one no doubt he could not easily find . Difficult then this Union is ; yet possible it is ; Behold Moses saies S. Basil , Moses instructed in all the wisedome of the Aegyptians , Moses honoured with the Discourse with God ; this Innocent Moses was yet so wise , as to take the Counsaile of Jethro , to make inferiour Rulers over the people . Thus indeed was his wisedome the More , whiles his care the Lesse . S. Chrysostome yet exactly advances the Meditation : We admire not , saies he so much the wisedome of Jethro , that would advise Moses , as the innocent wisedome of Moses ; who though he was so admirable for counsaile ; though he was the Prince of the People ; though he was the friend of God ; yet humbly despised not to be advised by rude Jethro . But if you would see an absolute example , and nearer to the sense of this exhortation ; which is an innocent wisedome in scaping the danger of men wicked and subtile ; behold our Saviour's carryage among Scribes and Pharisees : behold his Escapes , his Questions , his Answers , full of Divine wisedome : with which , though his Enemies would not be satisfied , they could not choose but be amazed . Yet if this degree of wisedome be above imitation , and seem as well to check , as to promote indeavour : propose to your selves the wisedome of S. Paul ; it is a high , and yet a lower wisedome . See his wisedome ( Act. 16. ) in the circumcision of Timothy ; who was the Sonne of a converted Jewesse , but his Father was a Grecian . Certaine Pharisies , but converted at Lystra ; where the businesse was insisting upon the necessity of Circumcision unto Salvation , raised such a trouble in those quarters , in the beginning of the Church , that Paul being willing to have Timothy with him in his travailes , upon a worthy report of him in the Church , did Circumcise him ; least the Jews should disdaine him as a prophane person . Now if we consider the Action , Circumcision being a Sacrament of the Law , it was a● the death of our Saviour , abolish'd , as S. Paul well knew : yet here it was us'd unto Timothy . U●'d indeed it was for once , in such danger of the peace of the Church : there was the wisedome of the Serpent ; and afterwards ( as appears Act. 21. ) an other Legall rite was for a time permitted ; and S. Paul himselfe was purified , with others to avoide the great danger in giving a scandall to the Iews ; yet that himself might not be a scandall to the Church , he took occasion , writing to the Galatians ( ch. 5.2 . ) to teach the necessity of Abolishing Circumcision ; since otherwise Christ should profit them nothing . Here was the Innocency of the Dove . He saw indeed , that the Iewes , if Timothy were not circumcised , would suspect him as an adversary to circumcision , and so they might recede from the Christian Profession ; unto the Iewes therefore he became a Iew , that he might winne the Iewes . But though he circumcised Timothy in this exigency , he Circumcised not Titus , whose Parents were both Gentiles ; least from him the Gentiles might take up the Practice of Circumcision . Some Legall rites were also permitted to the Iewes till the Destruction of the Temple ; that so by degrees the Synagogue might be buryed with honour ; not like the Heathen worship , which was presently to be destroyed ; but as a worship once of God's Institution for his own People the Iews for a time . This was again the wisedome of the Serpent , & the innocency of the Dove . See the same S. Paul ( Act. 23. ) pleading for himselfe before the Councell : where finding the multitude divided in Opinions , he divides them farther in their Affections . The Saducie was an enemie to the Resurrection ; the Pharisie a friends to it : immediately he makes the Pharisie his friend by his Profession of his beliefe ; and so an Enimy to his Enimy the Saducie . By this wisedome he scap'd halfe the danger ; and by the tumult of his enemies and the Souldier an enemie to all tumults of the Iews , he did at that time scape all the danger . Here was the Wisedome of the Serpent , and the Innocency of the Dove . See the same S. Paul pleading at Caesarea before Festus ( Act. 25. ) where the Jewes failing to prove their accusations , and Festus yet asking him , if he would be tryed at Ierusalem ; he declin'd the tryall , in which most probably Number and Malice might overcome him ; and thus at least delaid danger , whiles Appealing to Caesar , for the present he preserved both Life and Hope . Here was the wisedome of the Serpent , and the innocency of the Dove . When also the next day King Agrippa and Festus heard him , he call'd Agrippa by his title of Majestie : professed his own happinesse to have such a Judge ; chiefely one so skillfull in all Customes and Questions among the Iewes . He omitted nothing that might advantage his Cause : worne the King by praysing him : praised him for a good natur'd man ; for a Learned Judge ; for an upright Judge ; by an Applause able to please Appetite , and Overcome Prejudice : and this was the wisedome of the Serpent . But some will ask here for the Innocency of the Dove : for seems not this a little smother than truth ? Let Iosephus a Iew , a Priest , a Leaned Historian instruct us ; & he will preserve us from Suspicion and Errour : and he will tell us so much in the praise of this man . Agrippa , the great grand-child of Herod the great , that S. Paul may rather seem the Historian ; and the Historian a Poet : and thus ye see the Innocency of the Dove . If you observe likewise S. Paul's answer to Festus , who at the same time told him , that much Learning had made him madde ; you shall find his Answer to be his defence : I am not madde , saies he , O noble Festus , but speak forth the words of Truth & Soberness ; and here was his wisedome . Being also revil'd , he revil'd not again ; but denyed the accusation of madnesse ; and prov'd his denyall by the sobriety of his deniall . Nor was it only Sober , but also Modest ; calling him Noble , that call'd him Madman : and whiles he gave him but his due title , you see his Innocency . So once more yet this great Apostle , writing to the Hebrews , an Epistle , which some have too boldly denyed to be God's Word ; which others have too hastily deny'd to be S. Paul's worke ; being unlike the rest of his works in stile & title : Yet if we consult with the great Critique of the Primitive times , S. Ierom ; he will tel us the Apostle writ in Hebrew as to the Hebrewes , omitting his name , being looked upon by by the Iews , as an Adversary to the Mosaicall Rites . But the more ancient and greatest Antiquary of the first Christian times , Eusebius , will farther informe us , that S. Paul having written it in Hebrew , S. Luke render'd it in Greek , as the stile in this and S. Luke's writings may perswade . I need not mention an Hebrew copie of this Epistle , publish'd by Munster , having not authority to advance it above a translation ; the Greek being our Canon . And as for the omission of his Title , which here might have been expected , Paul an Apostle to the Hebrews ; it is judg'd not only by Eusebius , but before him , as he acknowledges , by the learned Clemens the Alexandrian , to have been , not only to decline the prejudice of the Iews , but also not to seem to intrude into an office which he seems not to claim ; he being indeed the Apostle of the Gentiles ; but even Christ himself being the Apostle to the Hebrews , and expressly call'd the Apostle and High Priest of our profession Christ Iesus , ( Hebr. 3.1 . ) And surely , though the Benefit of his Office concerned all Nations , his Imployment in it was only among the Hebrews . In all which you may see in this great Polititian S. Paul , both the Wisedome of the Serpent , in concealing his Name ; and the Innocency of the Dove , in his Love , by Instruction , unto all men . What need we then seek dangerours matters , such as a Florentine Discourser ? Who writ he but as a Satyrist , and rather what some too neare him , did ; then what others should doe ; has yet so much of the Serpent , that he has scarce any of the Dove . A Boccaline , that with the Wisedome of the serpent would subvert Oecumenicall Ambition , is a better serpent , than a Campanella , that would promote it . Shall the serpent then have so subtil an Eie ; and shall we mistake every Phansie for a Truth ? If a Posa would corrupt Religion ; shall there want a Vargas , to discover him ? shall the serpent have so subtil an Eare ; and shall we fondly listen to every new Charmer ? shall the serpent have such subtill teeth ; and shall ours be set on edge only to our own overthrow ? shall his Hornes , as some kind of serpent has , be so subtill , to get a prey ; and shall our strength want subtilty to save us from being made a prey ? shall his wings ( for some kind of serpent does not only creep ) be more speedy to doe mischiefe , than our wisedome , in saving us from it ? shall he change his skinne and renew strength ; and shall not we renew our Lives , by changing them ? shall his Appetite take all advantage from his Enemie ; and shall ours increase our spirituall Enemies , against our selves ? shall he drive away other serpents from him ; and shall we intertaine them in the Bosome ? imbracing Heresie and Vice to our own Destruction ? shall his Voice be able to master Man , that had Righteousnesse by Creation ; and shall not we be able to master the serpent , that have a double Righteousnesse , of Sanctification by Christ's Grace ; and of Justification by his Merits ? Briefely , skall his whole Body be so subtile , as to defend his Head ; & shall not we with all our power , defend the Godhead of our Saviour against the execrable Socinian● , & our holy Faith in Christ our Head ? And shall not the Innocency also of the Dove advantage our Innocency ? He loves the Light ; and shall we love the workes of Darknesse ? shall he be ready to be Oppressed ; and shall we be too ready to Oppresse ? shall he be without Gall ; and shall we be full of Malice ? Were they a sacrifice to God ; and shall we be lesse acceptable ? Were they a Resemblance of the Church ; nay , of God ; and shall we have neither the likenesse of either of them , nor the blessing ? O let us strive then to imitate the Innocency of the Dove , and Exceed it . Would we be Heirs of the Kingdome of God ? we must become as little Children : they crie not for the want of Wealth , nor for the losse of it : they doate not on Beauty ; no , not on their own : subject they are to sicknesse , yet not to malice ; as if they were more free from sinne , then from Disease : they raise not themselves to Ambition ; it is above the reach of the Mother's Breast . Such things then let us doe by the simplicity of Grace , as they doe by simplicity of Nature . Let us call to mind the first Christians ; how the unity of their Faith produced even a Community of their Goods : a rare victory of Grace upon Nature ! By the blessing of Love they were above the blessing of Propriety ; shewing the Bounty of the Gospell to excell the Thrift of Law-Let us call to mind , how they improved their Enemies into friends ; making them by forgivenesse , their Helps to Heaven . Let us call to mind , that their sufferings were their Conquests ; and Death the beginning of Life Eternall . O grant us then wisedome , sweet Iesu , thou that art the Wisedome of the Father : and grant us Innocency , O blessed Spirit , that did'st vouchsafe to appeare like a Dove , that we becomeing like the Dove , may become like Thee : that by descending to us Here , we may Hereafter by the wings of the true Dove , Innocency and Miracle , Ascend to Thee ; the Father , Son , and Holy Ghost , to whom be ascribed Mercy and Wisedome and Holinesse , for evermore .

FINIS .

OF BAPTISME A SERMON BY BARTEN HOLYDAY , Doctor of Divinity .

OXFORD , Printed by Leonard Lichfield , 1657.

Galat. 3.27 .

As many of you as have been baptised into Christ , have put on Christ .

THAT Likenesse which we may see produced by Inferiour Causes in their Effects , is but an Imitation of the supreame Cause , God Himselfe : who is so naturally good , that whatsoever he maks must needs beare some Image of that Goodnesse . Thus when he made man , he bestow'd upon him among many other , two chiefe Perfections ; a Holinesse of Soule , and a kind of Absolutensse of Body ; whiles a body that needed not a reference to Apparell . But when man fell , he fell from this double perfection , and at once became sinfull and Naked . So that we may say , he was not , as now , unhappily naked , when first he had no Cloaths , but when first he wanted them : and he stood not in need of a Covering for his Body , till he stood in need of a Covering for his sinne . Which when God , naturally good , beheld , and saw the new dissimilitude between Himselfe and his Creature ; moov'd by his own goodnesse he intends a reparation of his Creature . And since this dissimilitude , to speake in part figuratively , consisted in a Nakednesse of Soule and Body , it pleased him to provide for both , a Covering . And this he did with such wisedome of Mercy , that he made the Covering of his Body , a figure of the Covering of his Soule : and to teach our Understanding by our Sense , sometimes he calls our Righteousnesse a Robe : which as the Apostle here tells us , every true Receiver puts on in the Sacrament of Baptisme ; As many of you as have been baptized into Christ , have put on Christ . Which words duely considered , may instruct us in the Nature of this Sacrament , and the Extent of it . As man is Gods workmanship , and so should be his Image ; so , as God is pure , should man be pure ; and therefore being defil'd by sinne , he should be now purified . Thus though with the Leviticall Leper , he may crie uncleane , uncleane ; yet should he also crie with the great and happy sinner , wash me and I shall be whiter than Snow . That indeed has a right cleanesse ; the purity of Snow being not only purity , but also Coolenesse ; a figure of the pure Coolenesse of the impure heates of Lust . Which purity was shadowed out unto the Iew , in his frequent washings : whence the greatest pretenders of Sanctity among the Jews , were the greatest Washers . The Pharisie was a man of a cleare Hand and Cuppe , and therefore thought himselfe also of a pure lippe ; in which opinion , though he mistook his Outside for his Inside , yet he acknowledged a washing necessary . Even Pilate , that had his hand in blood , would yet also have his hand in water ; and though that Blood be counted a cleanser , thought Innocent blood the greatest staine ; and that water would at least pretend his Innocency , if not procure it . But alas had he understood the right Baptisme , he would with S. Peters resolution , have desired not only the washing of the Hand , but also of the Head & the whole body . Now under this figure , as the Iew had been taught , so was the Christian to be taught . To the devoutest Iew , Washing was but a Figure : to the Devoutest Christian it is not only a shadow of Grace , but also the companion of it : and therefore it was not Ceremonie but Charitie in S. Peter ( Act. 2. ) to exhort his Converts to be Baptized . To understand the Name , and so the better the nature of Baptisme , it is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , properly to Dippe , consequently to wash . Hence were the Pharisies , by Iustin Martyr , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , baptists , because of their frequent washings ; which S. Marke also mentioned ( c. 7.4 . ) calling their washings of their cups , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Latin Interpreter frequently renders it ; as in S. Marke , ( c. 7. ) — & a foro nisi baptizentur , non comedunt ; as likewise in S. Luke ( ch. 11.38 . ) the Pharisie began to say , Quare non baptizatus esset ante prandium : the use being then to wash their hands and vessels , before they did eate ; which appeares ( Luk. 2. ) to have been the Cause in Providing the many water pots at the Mariage of Cana , according to the manner of the purifying of the Iews . The word was afterward receiv'd into a Sacred use . In which sense also there are diversities of baptisme ; a baptisme there is of water , but it is of Teares , the baptisme of Repentance ; with which that woman , as some think , was baptized , that with her teares wash'd our Saviour's feet . There is a baptisme of Affliction , the baptisme of Martyrdome ; the baptisme of blood , as the Ancients call'd it : of which our Saviour speaks , ( Mat. 20.22 . ) can you be baptised with the baptisme , that I am baptised ? There is a baptisme of Fire ; that is , of the Spirit ; a powring out of the guifts of the Holy Ghost : which sometimes is given before the baptisme of Water ; as appeares in the story of Cornelius ; where the hearers of the Word receiv'd the Holy Ghost , Act. 10.44 . and afterwards were baptised . v. 48. There is a Baptisme also of the Flood , as it is term'd ; a baptisme of water ; the Ordinary Sacrament ; which may be called also the baptisme of Blood ; since the power of it depends upon Christ's blood ( 1 Ioh. 1.7 . ) The blood of Christ washes us from all sinne . It may be call'd also the baptisme of Fire ; since Christ's blood is apply'd to us through Faith , by the Holy Ghost . Thus the inward baptisme is of the Spirit , as the outward is of the Water . Which last of Water & the Spirit , was before hand pointed out by many Types ; Foreshew'd it was in the Flood , that drown'd the World , & preserv'd Noah . 1 Pet. 3.21 . Foreshew'd it was in the passage through the Red Sea , in which Pharoah was drown'd , and the Israelites Saved : ( 1 Cor. 10.6 . ) thus in this Baptisme is sinne drow'd , and the soule preserved . Foreshew'd it was in the Iraelites dwelling under the Cloud ( 1 Cor. 10.2 . ) such protection there is to the true Receiver from the water of Baptisme . Foreshew'd it was in the Leviticall Washings ; as the Apostle observes Heb. 9.10 . By all which types , besides the expresse Institution of our Saviour , we may see the Element in which this Sacrament is to be performed , is Water . Perversely then did those , which S. Austin speakes of , baptize in Fire ; literally taking , and so mistaking , that , ( Mat. 3.11 . ) He shall baptize you with the Holy Ghost and with Fire . More subtilly also than soundly , doe some Schoolemen question , If the Element of Water , as in case of necessity , may not be had , whether or no it may not be supplyed , by Wine or Vinegar or Sand ; so vaine are man's Imaginations without God ? when in Divine matters Phansie shall be presciption ! where the Element is deny'd , the Sacrament is deny'd ; though not alwaies the blessing of the Sacrament . Presumptuously likewise do the Aethiopians first baptize with Water , then with Fire . It is an unreasonable practice ; yet were it lesse fond , if it were senselesse too : but they deliver this Sacrament of the Gospell , as the Law was delivered with fire : when as the practice in this Sacrament should be continued , as it begunne , in water , only in water . What wisedome is it then to put Salt into the mouth of the Infant ; though to figure out the salt of wisedome , by which he must be cleansed from the putrifaction of sinne ? what wisedome to touch with spittle the Eare , though to instruct us , that they must be open to instruction ? what wisedome to use Milke and Hony , though they shaddow-out his claime to the Substance and Possession of the truest Canaan , which so excells the first , that excell'd with these blessings ? what wisedome to adde Oile for the annointing of the Brow , the Brest , the Shoulders ; though to implye the baptised must be thence forth a Champion of Christ ? what wisedome to bring a burning Tapor , to helpe the Baptized to see , that he is translated from the Kingdome of Darknesse to Light ? what wisedome to use Exsufflation , a puffing into the face of the Child , though used sometime in ancient time ; yet not by the Priest , but the person to be baptised , to shew how he defied Satan & his works , as Tertullian tells us . What wisedome then shall we say this is ? surely this is humane wisedome , and at best but Ceremoniall wisedome . None of these things , 't is true , are in themselves evill ; and some we grant were anciently in use ; and all significant . Yet lookes not such a traine of Ceremonies more like the Pompe , we should renounce , than professe ? We must remember what God injoynes us to remember ( Deut. 12.32 . ) What thing soever I command you , observe to doe it ; thou shalt not adde thereto , nor diminish from it . Wisedome it is and Modesty , not to strive to be wiser then our Saviour . Divine institution needs not Humane Addition ; Tradition quickly corrupting into Superstition . Ezekiah brake the brasen Serpent , though made my Moses , when once the people began to worship it : when the brasen Serpent began to doe more hurt , than in Moses his time the fiery Serpents did ; though this were raised as a remedy against them . They indeed kill'd but the body : but this the Soule ; nay , this did now kill the Soule , which at the first heal'd the Body . There is only one signe , the memoriall of our Saviours Death , which has longest lasted : not as essentiall to this Sacrament , much lesse for Adoration , but for Commemoration ; the signe of an extended body , from which it first receiv'd its forme ; worne once in the Banner of the Great Constantine , attended with a great victory over the Enemies of Christ : yet this also according to the late and diverse Judgements of divers Churches , has been esteemed , or Disus'd . But the Element in this Sacrament is only water : an Element out of which some ancient Philosophers held all things were made : but surely by Water and the Spirit man is new made . From which new life in water to the true receiver , Tertullian call'd Christians , Pisciculos ; Fishes ; agreeable also to the Sibyls verses ; wherein the Initiall letters of this title of our Saviour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( Jesus Christ , Gods Sonne the Saviour ) make in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Fish ; as S. Austin , Prosper , and before them , Optatus have it . water also Cleanses , makes Fruitfull , allays the Thrist : thus does God's spirit allay our immoderate thirst after earthly affaires . And as we thus see the Element , so may we see the use of it in the manner of the Action . Anciently the Baptized had his whole body covered in the water : this was Demersion ; for the conveniency whereof they were usually baptized in Rivers , or Fountaines ; as afterwards in every Church a large vessell was provided , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the Amplitude of it ; the word signifying ( Ioh. 5.2 . ) a poole ; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to swimme . In after times the custome was only to Dippe the person lightly in the water . According to which Rite , when in S. Matthew 28.19 . it is said Teach all nations baptising them in the name of the Father , and of the Sonne , and of the Holy Ghost ; the word being there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; S. Cyprian , in an Epistle to Celsus , renders it by Tingentes , Dipping them ; Tertullian also before him , using the same word . In which dipping , the delay under the water signified the Mortification of sinne : as the comming out of the water expressed a reviving to newnesse of life . Besides in this manner of baptizing , the Infant was sometimes dipt but once ; to signifie one God , and one Death of Christ : sometimes thrise , to expresse the Trinity of the Persons , into which he was baptised , and the three days that our Saviour was dead . At last in the westerne Church , about the times of S. Gregory the Greate , a thousand yeares since , came in the frequent use of Aspersion , or Sprinkling ; upon the consideration , that the vertue of Baptisme consisted not in the plenty of the Water . Which Rite was also , though not frequently , in the time of the Apostles ; as is conjectured from Act. 2.41 . where mention is made of the Baptisme of about three thousand in a day : which may seem to have been thus performed for expedition . Which manner of baptizing was also defended by S. Ciprian , about foure hundred yeares , before it came into common practice . Indeed , it aptly agrees with the word in S. Peter ( 1 Ep. 1.2 . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Sprinkling of the blood of Christ ; which was shadow'd out in the Law , ( Hebr. 9.13 . ) Which figure of Sprinkling with our Saviour's blood , may helpe us the better to understand the Nature of Baptisme ; which is here said to be into Christ . And surely then we may see the Nature of it in the Necessity of it ; as the necessity in the Command ( Act. 2.38 . ) Be baptized every one of you . This is indeed the Apostles Washing of Regeneration ( Tit. 3.5 . ) the true Receiver being in this Sacrament as truely washed in soule as in body ; not that Regeneration is a washing , but as a washing . Baptisme to the right Receiver , is the powerfull instrument of Salvation ; the Morall instrument , not the Naturall ; since what is meerly Naturall cannot produce what is Supernaturall . It is to all a signe of outward communion ; it is to the best of all a signe of Inward also : to those it is an entrance into the visible Church ; to these into the Invisible also . No man can enter into the Kingdome of Heaven unlesse he be borne againe of water and the Spirit , ( Ioh. 3.5 . ) Necessarily of the Spirit , lesse necessarily of the Water also : the spirit not depending upon the water ; the water necessarily depending upon the Spirit . The want of Baptisine Excludes not from Heaven : the contempt excludes : the want of Circumcision in the wildernesse , did not exclude the Infant-Israelite from the Israel of God ; but being the Child of Godly parents , he was reputed the Child of God . Nor yet does this make void the value of Baptisme : It is the Instrument of Salvation , though not the only , not the absolute instrument : it is the Ordinary Instrument . Preaching of the Gospell is the power of God unto Salvation ( Rom. 1.16 . ) though the dying Infant of righteous Parents , is admitted to Salvation without this Instrument of Salvation ; God shewing the difference of his power , in the difference of age . Some receive water and Grace ; those are right receivers : some water and not Grace ; these are wrong receivers : some receive Grace and not water ; these though not receivers , are as happy , as receivers . To the right receiver Baptisme is not only a signe of cleansing , but a cleansing : but the wrong receiver is but a Blackmore , whom Baptisme doth rather wash , than whiten . It is the saying of S. Austin , Sacramenta in solis electis efficiunt , quod figurant . To these , the Elect , it is both a signe and a Seale of Remission of sinnes . To these Grace is given sometimes before Baptisme , sometimes in it . To these , Grace is augmented either in Baptisme or after it . To these it is the key that gives possession of the House , their Heavenly Mansion . To these it is the turfe that gives possession of the Land , the land of Inheritance , the true Canaan . To these it is the pure water , the figur'd , the blood of Christ ( Heb. 10.23 . ) Yea it is rather vertually this blood , than that water ; a blood , that purifies all but those that are guilty of it . Thus all that are inwardly baptized , are baptized into Christ ; though never any were baptized by Him ; as S. John testifies ( ch. 4.2 . ) so that for a table , not a story we may take that in Nicephorus ( lib. 2. c. 3. ) when he cites Evodius , Bishop of Antiochia , affirming , that our Saviour baptized S. Peter . The worke is ancient enough : but the corruption is like the publishing of the work , New enough and lookes more like the Art of a Correcter , then the integrity of an Author ; since , when our was reported to the Pharisies , it is also added , that it was by his Disciples ; Ioh. 4.12 . but their baptisme was into Christ . But Into Christ ? what is that ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He that receives a Prophet , says our Saviour , ( Mat. 10.41 . ) in the name of a Phrophet . Shall it here sound so ? He that has been baptised in the Name of Christ ; that is , with Invocation of his name ? and of the other persons in the Trinity ? Indeed that is commanded in Baptisme ( Mat. 28.19 . ) But every one that is so baptized , puts not on Christ . Into Christ ? Is it into the Profession of Christ ? but many that professe him , put him not on ; they but professe him . Into Christ ? It is into the Doctrine of Christ ? but many , too many , that have been Baptised into Christ's doctrine , have not conformity to such Doctrine . Yet is it into the Doctrine of Christ ? S. Paul finding at Ephesus certain Disciples , ( new converts ) ask'd them , if they had receiv'd the Holy Ghost : and they answering that they had not heard of a Holy Ghost , he asked them then , unto what they had been baptized : and they replyed , unto John's baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Into Iohn's baptisme ; that is , into the Doctrine , which he preach'd , and seal'd with baptisme . Into Iohn's Baptisme ; not into Iohn , but By him ; he being the first that effectually baptized , as afterwards other ministers , into Christ . Yet was Iohn's baptisme into Christ , where it was attended with due forme , and then necessarily with due knowledge and Sanctity ? it was into Christ . But may it not seem to have been always without the Holy Ghost ? is it not his own testimony , Mat. 3.11 . I baptize you with water but he that comes after me shall baptize you with the Holy Ghost ? Truth it is : yet not that none of them , which were baptised by him , were baptised also by the Holy Ghost ; but such baptising was not properly by Iohn , but by the power of Christ working with him . The outward ministry of Iohn could apply the outward element ; but it was the inward ministry of Christ , that applyed the Holy , Ghost . Besides , Iohn did new baptize them with water : but that time should come , when the Comforter should come . And it specially alludes to the wonder at Pentecost , when our Saviour baptised them Not with water ; but only with the Holy Ghost and with fire , the fiery tongues . But why then did S. Paul . ( Act. 19.4 , 5. ) baptize those disciples , that were said to have been baptized into Iohn's Baptisme ? Many are the Answers : S. Ambrose his may satisfie . Those converts thought they had been rightly baptised : but so it was not : they had not heard of the Holy Ghost . Besides , it is said that they were Now baptized in the name of Iesus ; implying that they were not so before : so that in truth and effect , they were not baptized before . To be baptized then Into Christ , what is it ? Is it not a Profession of his Doctrine , and a promise of an Imitation of his Holinesse ? It is , but more than a promise it is ; it is an Imitation of his Holinesse , in a Conformity of Life with Christ . It is to be baptized into the Death of Christ ; as S. Paul speakes ( Rom. 6. 3 , 4. ) that as our Saviour was raised to a new life , so we to a newnesse of life . We are by his death made partakers of the merits of his death . To be baptised then into Christ , is to be Sanctified ; to put on Christ , so by an inward baptisme , whiles we are covered with his Garment , we shall also become a part of his Mystical Body . Which sanctified estate some thinking to be attained , only by baptisme , even outward baptisme , would bring in an Absolute and Indispensable necessity of it unto Salvation . This perswasion occationed that custome with some even in the primitive times , to baptize men after they were dead , if they dyed without baptisme ; as appeares by the third Council of Carthage ( Can. 6. ) by which it was forbidden . This occasioned also almost a like custome among the Marcionites : who as Tertullian relates it , in case that one dyed without baptisme , some alive was baptized for him . The like some tell us of the Iewes ; that if one of them dyed without expiation according to the Law , Numb. 19.12 . Some of his kindred were purged for him . But know we may , and to our comfort , that baptisme , though so excellent and necessary in respect of God's command , if it may be had ; is not absolutely necessary in respect of Salvation ; since this may be obtain'd though not ordinarily , without baptisme . Els should we be injurious to God himselfe ; and bind his mercy absolutely to outward means . We should as some , of more Opinion than Wisedome , presumptuously and unmercifully esteem all Infants damned , that die unbaptized . We should pronounce the like also of all such Infants as dyed before Circumcision . Which is so odious , that the great Master of Theologicall Determinations , Peter Lombard , would in part help it by an over free conjecture , thinking that in case of necessity , they anciently circumcised the Child before the eighth day . But this defence will not defend it selfe ; the Masters of Jewish rites telling us , that it might not be performed before that day . Besides , what should we say then to all those , that for forty yeares dyed in the wildernesse without Circumcision ? or all those Infants in the primitive times that died before baptisme : which as Tertullian tells us , for his time , was usually celebrated but at Easter and Whitsontide ? And though we may grant exceptions in those first times in case of Necessity ; yet many doubtlesse dyed without baptisme . And yet this custome continued in the Church eight hundred yeares , even to the time of Charles the Great ; as appeares by Lawes made at that time about this Rite . Which has been long continued since in some degree in Rome itselfe , as the pascall Ceremonies of that place imply , there being in the Laterane Church Constantines Font , as they call it , preserv'd for the yearly baptizing at those seasons such Jews , or other Unbelievers , as are converted to the Christian Faith . In such cases then as before mentioned , more charitably it is determined , as among others eminently by Aquinas , that Infants then have baptismum flaminis , etsi non fluminis ; the baptisme of the Spirit , though not of water . Not the want , but Contempt or Neglect of the Holy ordinance , hurts . He that is not Circumcised shall be cut off from the people of God . Gen. 17.14 . It is understood of those chiefely , that were of age ; and so , in effect , it was , he that Will not be Circumcised . Thus , he that is not borne of water & the holy Spirit , shall not enter into the Kingdome of God ; that is , if he may have the water of Baptisme , and will not . The Thiefe upon the Crosse was not baptiz'd , and yet he was Saved . Nay , we have no expresse testimonie , that the Baptist was baptiz'd : though he sayes indeed unto our Saviour , that he had need to be baptised of our Saviour : and yet we know the Baptist was sanctifyed in the wombe ; though some think that he baptiz'd himselfe ; for so we know that Abraham Circumcised himselfe ; and the Minister in the Holy Communion administers bread and wine unto Himselfe . Yet as some may be sanctifyed , which were never baptised , so on the contrary , not all that are baptized , are sanctifyed . Grace is not necessarily annexed to outward Baptisme ; Simon Magus had baptisme Act. 8.13 . yet without Grace v. 21. Els we should make Simon , and Judas the Iscariot Saints ; since Grace is an Immortall seed ; by which they that have it shall live for ever ; and as that which , was once a member of a Naturall body shall at last rise againe a member of the body : so who by Grace is once a member of the Mysticall body , where of Christ is the Head , shall at last arise a true member of the Mysticall body . Grace then is not Physically annexed to baptisme ; the element it selfe being not capable of it , that so it might impart it . God only with the water at the libertie of his favour gives Grace . S. Austin is cleare in the approbation of this high truth ( Lib. 6. contra Donatistas . cap. 24. ) some says he put on Christ usque ad vitae sanctificationem , some only usque ad Sacramenti preceptionem : this says he , is common to the good and evill ; that is proper only to the Good . Some then according to his judgement put on Christ to Sanctification ( which only indeed is worthy of the bhrase , to put on Christ . ) Some only Sacramentally , by an outward Profession : which passage of S. Austin the master of the sentences , not only alleadges , but approves . And surely S. Paul himselfe teaches us this distinction ( Rom. 2.29 . ) saying that there is a Circumcision in the Letter , and in the Spirit ? And with a like Reason may we not say , there is a baptisme in the Letter , and in the Spirit ? As certainly then , as we are to Reverence the Sacraments , as God's Institution , so not to Adore them . No lesse offence then it were for us to adore the water in the one Sacrament ; than it is for others to adore the bread in the other Sacrament . But here some may aske , why the Apostle compares our Baptisme into Christ , to the putting on of a garment ; in answer to which demand may appeare his wisedome , in drawing his expression from a custome in those times in baptisme . For when the person baptized came out of the water , he was cloathed with a white raiment ; to which the Apostle alludes . And as Col. 3.9 . he speakes of putting off the old man , thereby signifying the Mortification of sinne : so by putting on the new man and the white garment , he intends our reviving unto holinesse . Nor is the comparison only true , but fit ; garments serving not only for necessity , but also ornament ; as a sanctifyed life implies not only a heate of Grace ; but also a covering of the unseemlinesse of sinne . And as reason prompts us to keep the Garment : so does Grace to to keep our Conversation undefiled . The garment that Adam made for himselfe was but of fig-leaves ; but that of skinnes , which sufficiently covered his nakednesse was provided by God : thus the best covering that we our selves can provide for our sinnes , is but the fig-leaves of excuse ; but that sufficient covering , which God provides for us , is the precious roabe of Christian righteousnesse . Which though it be sometimes like that , wherewith Herod cloathed and derided our Saviour , exposing the Christian to the floute of a Herod ; yet is it indeed , like the glorious apparell of the Kings daughter ( Psal. 45.13 . ) whose cloathing was of wrought Gold ; so glorious is the righteous man in the eyes of God , and of Righteous men . But most like it is to Christ's own garment , a seamelesse coate ; so without division are the truely righteous ; those that have unfeignedly put on Christ . This is the Nature of inward baptisme : see the Extent ; As many of you as have been baptized into Christ , have put on Christ . Mercy is Gods propertie : Charity must be the Christian 's ; by this we must judge the Children of Christians , Christians they may be within the Covenant ; and may they not then be within the signe of the Covenant ? Before the Gospell children were partakers of Circumcision ; when they understood not Circumcision : and may they not under the Gospell be partakers of baptisme , though they understand not baptisme ? Were not all the Israelites baptized in the Red Sea ? ( 1 Cor. 10.12 . ) and were not the Infants a part of Israel ? Did not S. Paul baptize whole housholds ? ( Act. 16.15 . and 18.8 . ) and were not the Infants part of the Houshold ? And has not the practice of the Church been such from the first times of the Church ? and testifyed to be such , by the Monuments of the Church ? which to aleadge were of more trouble than necessity , especially to them that esteem not authority ; yet may we take notice of one instead of all ; and it is S. Austin's : who writing against the Pelagians ( De Peccatorum Meritis & Remissione . l. 1. c. 26. ) says , That they must not deny the baptisme of Children , they clearely seeing that to be , to oppose the Universall Church . Yet some would exclude all children from this Sacrament ; when as some of them are Elect , and of such certainly is the Kingdome of God , & shall such by scruple be excluded from the Sacrament , that signes unto such the Hope of that Kingdome ? But why , say some , should they not then be as well admitted to the Supper of the Lord ? But such may consider , that the Lord's Supper is strong meat ; Spirituall food , that requires an able wisdome in the preparation & digestion , & so fit for Men ; & so accordingly ministred as for Men , in Bread and Wine ; not as for Children , in Milk : though in this it might have serv'd both for Men and Children ; if this had been our Saviour's will . But Baptisme is not Food , but to the right receiver a new Birth , and so properly belongs to Children ; or , though to others of riper years , yet but new converts , and so but babes in . Christ . But some would have none to have thus much hope of Heaven , till all most halfe man's age were spent : so that no Man should have a hope of Everlasting life , if he had not here an indifferent long life . But , say some , an Infant is but Naturall ; and so , without faith , unfit for a Sacrament , which has made some beleeve , that an Infant can actually beleeve ; instancing in the Baptist ; who at the news of our Saviour sprung in the Wombe ; and so affirme him , then to have had a knowledge of our Saviour ; but this Assertion is rather beleife , than knowledge . That exultation in the wombe was in the Infant an Act of Gods power , not of his grace ; which is allways with knowledge : which in a body by nature not fitted , is to suppose grace to work not only above nature , which it allways does ; but also without nature , which it does not , being allways imploy'd in nature ; and so no act of knowledge can bee perform'd without nature . But how farre forth an Infant may be Spirituall , wee may in some degree understand , by understanding how farre forth he may be Naturall : for unto all acts of naturall knowledge he is not fit . The nature of faith then in an Infant , supposed to be Sanctified , may bee understood by the nature of reason in him . Now in an Infant there is a Power ( or faculty ) of reasoning : in riper age the Act of Reasoning ; as lastly by many acts an acquir'd Habit of Reasoning : where we may farther acknowledge the Act to be in Man only when awake ; but the habit to bee in him , though he sleeps . Since Sanctification then can not bee without Faith , nor Faith without Reason ; and that the Act of Reason is not in an Infant ; the Act of Faith is not in him . Yet since he may be Sanctified , and so have Faith , the Power and Habit of Faith ( infused abilities ) he may have : which declares not it selfe in Spirituall Acts , till Nature , till Reason , which is subservient to it , declares it selfe in naturall Acts. Since then an Infant may be thus Spirituall , shall any Man looke on him , as on that which is meerly naturall ; when as the Judgment of his charitie should look upon it with Hope ? shall he look upon an object of charitie , without charitie ? Besides , to exclude Infants from Baptisme , what is it but to leave the Children of Christians , without the Holy signe of Distinction from the Children of Infidels ? Our Saviour taught a sweeter intertainment of them , when he tooke them into his armes , armes certainly of Mercy , whiles of the God of Mercy : and was offended with such as were offended at Children . Indeed can they be innocent that are offended with Innocents ? He shewed likewise in the Practice of his first Church , the Solemnitie of this Sacrament , in respect of such , as were of Age ; anciently such converts being against the seasons of Baptizing , carefully instructed ; whence they were called Catechumeni ; as also Audientes the Hearers , and frequently by S. Ambrose and S. Austin , Competentes , though somewhat differently from the usuall acception of the word ; it signifying here not an opposition , but a fellowship in their suite . From the event whereof , those that had successe , are by S. Gregory called , Electi ; they being chosen unto Baptisme by Scrutinie . And there were made before baptisme , sixe such scrutinies in the time of Lent ; and a seaventh on Easter-eve ; thus to discerne , if the persons to be Baptized , would , after the renouncing of Sathan , seriously continue in their dedication to God . The Persons to be Baptized did use also to bring their names , the men standing on the right hand ; the women on the Left . In the time of the Elibertine Council ( as appeares . Can. 48. ) the feet of the persons to be baptized , were wash'd ; and for Infants that were to be baptized ; it was a custome in the Spanish Churches , to bring them all before the day of baptisme , and wash their Heads ; which day , for that cause was called , Capiti-lavium , or , the Day of the Head-washing ; and the usuall day for it was Palme-Sunday ; as Isidore tells us . Such like rites does S. Cyrill of Ierusalem also relate in his preface to his Catechisme , all which were used as expressions of the Solemnity of this Sacrament . Which was performed unto some over the tombes of the Dead : to which that of the Apostle seems to allude 1 Cor. 15.29 . What shall they doe that are baptized for the dead , if the dead arise not at all ? it is in the originall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; over the dead ( to omit other expositions ) a custome , used by some as it is thought , to expresse , that they should by baptisme effectually received be dead to sin ; & with the dead over which they were baptized , enjoy a happy resurrection . We may farther see the excellency of this Sacrament , in that it never is repeated ; There is but one Baptisme says the Apostle ( Eph. 4. ) because there is but one death of Christ ; but one Resurrection ; but one Originall sinne to be in effect washed away , whiles not imputed , by the blessing of the Inward Baptisme . There is no returne to the Wombe , nor to Baptisme ; says S. Austin : there is but one Birth , and but one new birth . And as it is of such a nature in it selfe , so did God by miracle sometimes honour it ; many bodily diseases being cured by baptisme , as S. Austin relates ; and thus as the stories of the Church tell us , the great Constantine was cured of Leprosie . Which wonders mistaken , were the occasion of preparing Holy water . Some thinking by the consecration of water to obtaine the like successe . But such cures were extraordinary , and immediately wrought by God himselfe , and but seldome , for the honour of God's own Institution in this Sacrament . Such cures then being without promise , we cannot build our faith upon such examples ; & therefore not raise our expectations to such effects . Yet such was the unwarantable devotion of some in those times , that they receiv'd the water which had been consecrated for baptisme , in vessells ; sprinkling therewith their houses and grounds : as if though they had not with Moses the sight of a fiery bush , they would yet enjoy holy ground . A mistaking also of this Sacrament occcasioned some to be baptized every day ; whence they were called Hemerobaptists ( or , the Daily Baptizers ) mentioned by Epiphanius ; thus while they thought by a wrong zeale to make themselves cleane , they did by their Heresie become more uncleane . By the outward washing sinne is not taken away ; by the inward washing sinne is not taken away , the Dominion of it is taken away : sinne Remaines ; sinne Reignes not . To this happy effect the Elect are baptized ; those of riper age in ancient times , not commonly changing their Names , Ambrose and Austin being the Names of those Holy men , both before baptisme tisme and after : but Infants usually taking the names of Saints , to prompt them , ( yet without affectation ) to a holy imitation . Nay , in an Arabique translation of the Nicene Council , one Canon forbids the imposing of a Heathen Name . And as the Church was thus carefull of the Names of Infants , so much more of their Education , anciently and mercifully providing fit persons for the Infants sound instruction in Doctrine and Life , in case of the possible Heresie or Death of the Naturall parents ; a Charity too unhappily corrupted by Ignorance or Neglect ; being in it selfe , if duely observed , a speciall wisedome in the Church of God . Alike care was used by the most Judicious , to have this Sacrament celebrated by one of the Clergy : which distinct title from the Layty , needs not be proved , since it is approved , whiles acknowledged by a late Act against great offenders , as Adulterers ; which expresses their offence to be felonie without benefit of Clergie . Yet we will grant , that this Sacrament was sometimes anciently administred by the Layty ; nay sometimes by women , but ancient practices must be as duely understood as imitated . Tertullian ( de Baptismo cap. 17. ) admits Lay-men to baptise in case of necessity , saying ; Tunc enim constantia succurrentis excipitur , cum urget circumstantia periclitantis ; in effect ; Then must an extraordinary helpe be admitted , when an extraordinary danger makes the exception . We may see then that this permission was but extraordinary ; and grounded but upon a falsely supposed Absolute Necessity of Baptisme ; as then the Reason was erroneous , so likewise the permission . Baptizing by women may seem to have had a double cause ; the former in respect of Infants in a supposed danger ; and so with more mistake than charity ; whiles not with a right charity : the other in respect of women of riper age that were converted ; and this was in a modestie ; a part of the celebration being ordered by those that in the first times were called Diaconissae ; a principall part of whose office was , to prepare the women that were to be baptized : partly by annointing their bodies , if we admit the testimonie of the Constitutions attributed to Clemens ; and partly by dressing them with that civilitie , that only the Brow of the Female was permitted to the eie of the Priest : who was indeed the usuall baptizer . Besides , women were separated , and so baptized , a part from the men ; as S. Ciril of Ierusalem teaches us in his Preface to his Catechismes . But since that truth must be the Judge of all Custome , we may remember that it was the judgement of a most learned and Royall judge , that though the Minister be not of the Essènce of the Sacrament , yet he is of the Essence of the right and lawfull Ministry of the Sacrament , taking for his Ground , the Commission of Christ to his Disciples , Mat. 28.20 . Goe Preach and Baptize . It was only their office to whom it was Committed : and surely the Office was not ordinary , when as the memoriall of the performance of it was Extraordinary ; the Day of every one's baptizing being anciently his Festivall . So Naziannan tells us : and therefore devout are the Exhortations both of S. Chrysostome , and S. Ambrose , to move every Christian to an annuall celebration of that day by Holy meditations of this promise of God ; by fervent prayers to God , and Charity towards men : which moved the late great Cardinall Borromaeus , a man eminent in his way of Devotion , ( in the last Council at Millane ) to injoyn all his Clergie in that province , of which he was Arch-Bishop , to move the people under their charge to the holy celebration of the day of their Baptizing . But if a love of God will not move us ; let the feare of God move us ; the Originall of this Institution presenting unto us our own unworthinesse , baptisme being not a new thing before the time of our Saviour , though by him amplifyed and advanced by a new Institution . It was a custome before his comming , among the Jews , when any of the Gentiles were converted to the Jewish worship , to baptize them , so to expresse a purifying of them from Idolatry ; as their great Master Ben-Maimon teaches . But when the holy Baptist came , he called to the like purifying the Iews themselves ; implying them to be as foule in God's sight , as the very Gentiles ; and therefore to have need of a like , yet a better purifying . Such is the happy receivers baptisme into Christ ; whereby though he finds not Miracle , he shall find Wounder : it being to such , an Illumination , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Greek Fathers call it . And speakes not the Apostle so ; Heb. 10.32 . remember the former days in which after you were Illuminated , ye indured a great fight of Afflictions ! whence S. Cyrill of Jerusalem calls his Instructions of Baptisme , Catechismes of Illumination . And as it is to such a purifying of the understanding ; so is it also a purifying of the Affections , it is a cleansing , without the mockery of a Pilate , or the Hypocrisie of a Pharisie . To such it is a Grace , that bestows upon the soule a supernaturall being , which is the beginning of spiritual operations : and in its time truely powerfull . To such it is Seale , which he that sets upon the soule will own : it is a Mystery which the soule more injoys , than understands . To such the calling unto Baptisme is a high calling ; a Spirituall Glory ; it is like the face of Moses , when God had shined on him ; a brightnesse from a brightnesse . To such it is also spirituall fruitfullnesse , figur'd out at the Creation , when the Spirit of God sate upon the waters , to make them fruitfull . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word ; he sate as the Henne upon the egge , which she does warme with a lively heate . This was the type of baptisme ; God's Spirit bestowing a warmth of Grace ; a regeneration of water and the Spirit . And since that such doe put on Christ , grant O Lord , that blessing to thine own Ordinance , that we may never defile our Christian Roabe ; but at last through thy Mercy , through thy bounty we may be cloath'd with those white robes of Glory and Immortality , which thou hast prepared in Heaven , for such as shall keep their covenant with Thee here on Earth . To which our God that has bestowed Baptisme upon us , the Father , the Son , and the Holy Ghost in whose name it was bestow'd , be ascribed all Holinesse , & Thanks , for evermore .

FINIS .

OF The Bread of Life . A SERMON BY BARTEN HOLYDAY , Doctor of Divinity .

OXFORD , Printed by Leonard Lichfield , 1657.

Iohn 6.34 .

Lord , evermore give us this Bread .

THE Lord , as he is al-sufficient ; so is it He only , that is al-sufficient ; yet has he made each creature , and consequently man with a sufficiency , but joyn'd with want : the one being an act of his Bounty in the nature of the creature ; the other an act of his wisedome in the preservation of that nature . For such want in man declares his perpetuall dependance upon God : and such dependance makes him have perpetuall recourse to God . For man then to aske of God is Naturall : as it is most naturall to aske those things , which most preserve nature . Since then , that God has given man Life , Yet not without a conditionall necessity of Food ; it is as naturall to desire Food ; as to desire Life . And since the desire of life is naturally perpetuall , Man naturally would have both perpetuall life and perpetuall food . Which food though it be always in the desire of Nature , is never in the power of it : all food of the Body , which . Nature knowes , being as mortall as the Body . Philosophy therefore never distinguished Men from Beasts by the appetite and nature of Food ; it being to the Philosopher beyond all Paradox , to hold , that a man may become immortall by Eating ; nay that he should be made more immortall by Food , than by Fame . No marvaile then is it here , if the People , as naturall men , marvaile at our Saviour . They could have said that Adam by Eating dyed : but he only could say that man by Eating might Live for ever . Yet this is the wonder which he tells them ; whiles he tells them of a Bread more wonderfull than the Manna , which their fathers did eate . That bread was the worke of God ; This bread was God : This bread made that bread : He that eate that bread Dyed : he that eates This , is made as immortall as the Author & the Wonder ! At which news they call him Lord ; nor are asham'd to become beggars . They saw it impossible that this bread should be sold : since none that could provide it , could have need to sell it : nor , if it could be bought , could any be Equall to the price . In this Marvaile ; we may see there marveiles ; the Giver , the Lord : the Guift , in the Substance and the Excellency , This Bread : the Desire and the extent of the Desire , Give us evermore : of which the patron si the preface ; Lord . A strange request it may seem , to beg a man of himselfe ; to make a patrone his own guift . This implies , that since our nature has been corrupted , our naturall love of our selves is an unreasonable love of our selves ; when as for our own benefit we can be content , that another , we may say , should be lost for us ! Our Saviour had said he was the bread of Life ; and yet of him they beg this bread , that is , Himselfe . It was a bold request and yet a wise one . They perceiv'd a wounder in it : and they venter therefore to beg of Him that was able , as they believe , to performe a wonder . He had indeed a little before performed a wonder ; a wonder in bread , feeding five thousand with five loaves . Manna was a wonderfull bread : but every person had an Omer full : when as here was but a loafe unto a thousand . Then the miracle was prepared to their hands ; but now the miracle was performed in their hands ; nay in their mouthes : then they were fed after the performance of a miracle ; but now they were fed with it . They had before seen Corne grow ; but not till now beheld Bread grow ; This imbolden'd them to aske This bread of the Lord . And well might they orie , Lord , give us this bread ; for whom might they aske , whatsoever was possible to be given ; but of Him , that was able to give whatsoever was possible . He had by his power the dominion of his Creatures ; and by his will , the dominion of Himselfe . And well might they call him Lord ; Dominion implying as well Goodnesse , as Power . So among the Hebrwes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as neere in sense as in Derivation ; the first signifying a Lord ; the Last the Base , that sustaines any thing : which is agreeable to the wisedome of our Ancestours , the Saxons , with whom the name Lord signifyed a Sustainer , as by Noble hospitality , but strictly a Loafe-giver , anciently Hlaford ; or founder of bread . And does not the Lord sustaine us with the staffe of bread ? as the Prophet calls it , Psalme 105.16 . making bread our principall sustenance ! So did the old Latines proverbially call the choise food wherwith old Age should be svstained , Maxillae baculus , the staffe of the Jaw . Wifely then might the people here ascribe Dominion to our Saviour ; for , thus acknowledging his power , they might hope to enjoy it , and yeilding themselves servants to such a Lord , might invite if not ingage him , to provide for them ; nay , to make such provision , as would argue the power and Love of such a Lord . And since his Dominion must indure for ever ; so likewise must his service , and therefore his servants ; which service if happily they could attaine , attaine they should also immortallity . Since likewise this Love exceeded all other love , possibly it may seem to beg Him of himselfe . By Naturall Love indeed , Every man is his own Favorite : but our Saviours love being above nature , they hope he will give them even Himselfe : which was the bread , that he had told them off , and the End or substance of their Desire , Bread ; This bread . Which by way of excellency signifies all food ; being the chiefe of all , as that which strengthens the Heart of Man . What therefore by one Evangelist is called Bread ( Mark . 6.36 . ) is by another called victualls ( Mat. 14.15 . ) More particularly sometimes Bread signifies Flesh : so the flesh that was burnt on the Alar to the Lord , is ( Levit. 3.11 . ) called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though our last Translators render thereby the food of the Offering made by fire ; yet Levit. 21.22 . they interpret the same word by bread . We might almost say that bread not only signifies Flesh , but also Bones ; the Israelites bread in the Wildernesse , their Manna being though not so hard as bone , yet harder than Flesh : and though it melted with the heate of the Sun ; yet was so hard that they ground it in mills , or pounded it , before they could make it into cakes . And surely the blessed bread which our Saviour here speakes of , which is himselfe apprehended by Faith , especially in his blessed Sacrament , is so like their Manna , and is such mysticall flesh and bone ; that we may say of it with admiration , as the Israelites of their bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is this ? The apprehension of which excellency has so transported some , that they have changed their Reverence into Errour ; mistaking and inverting our Saviour's words . He said indeed , He was the bread of life : They say , This bread of life in the Sacrament is so verily Christ , that it is not bread : thus whiles they feare that they be not Devout ; they doe not feare to be Idolatrous . Which seems not to agree with the old preface to this Sacrament ; Sursum Corda ; Lift up your hearts ; which rather excites to a Spirituall food , by Faith ; than to a corporall food by sense . Bellarmine indeed would hence conclude a corporall feeding in this Sacrament ; when as he might rather have concluded the Contrary ; it being done in Remembrance of our Saviour , and so of our Saviour corporally absent . And though some reformed Divines fearing disadvantage , have thought this passage not meant of the Eucharist , yet partly Calvin ( in respect of Spirituall feeding ) and more clearely the judicious Peter Martyr , think it conveniently understod in this place : indeed to eate Sacramentally , Mystically , and Spiritually , are termes not opposite , but most consistent and congruous . And though our Saviour says here , he he is the bread of Life , and speakes this along , time before he instruted his blessed Supper , yet is it apparently but a prediction of that spirituall blessing , which before his passion he bestowed upon his Church . Notwithstanding even in ancient time some curious Ceremonies crept-in ; the Receivers in a Reverence of the bread , being first to wash their hand ; as Maximus tells us ; S. Cyrill ( of Jerusalem ) bids them come not with open palmes but with their singers closed together , their left hand being placed upon the right ; so in the hollow of their hand , as in a throne , to intertaine so glorions a King : which custome continued in the East a long time . Damascen more wisely bids them lay their hands in forme of a Crosse , to remember the manner of our Saviours death . Yet , were only the Men permitted to receive it in their bare hand ; the women receiving it on a clean hand-karcher , which they call'd Dominicale , as receiving the bread mystically Christ's body . And for the Laytie in generall , they were not permitted to drink the wine out of the Chalice ; but to sucke it up through a reed , or cane ; which forme of Instruments they afterwards made of silver ; as in latter times , as some tell us , when the Ador'd Bishop himselfe ( the Roman ) has celebrated this Sacrament , he has receiv'd the wine through such an instrument of Gold . But such nicenesse , as it was at first corrption ; so from superstition it grew into Sacriledge : not only the bread being taken from the hand of the Layty , and by the priests hand , as some describe it , put into their mouths ; but the wine is quite taken from their mouths . Nay , in ancient times corruption so grew in the Church , that they used to consecrate their bread , and not receive it ; but kept it upon the Altar inclosed in a silver Dove ; a boxe made of that matter and figure . Sometimes also the receivers carryed it home , as S. Cyprian mentions , there vainely and vilely keeping it and worshipping it , as Nazianzene relates : and some of them every morning eat a part of it next their hearts . Sometimes they were permitted to travell with it , as S. Ambrose shewes : nay , with prophane vanitie , they put it into the mouths of the dead ; as appeares by prohibition of that Custome , in the third Council of Carthage , Can. 6. But we may better see the excellency of this bread , in the Sacred figures , which foreshew'd it . It was prefigur'd in the Bread and Wine , which Melchisedec brought to Abraham . Melchisedec was king of Salem , which signifies peace ; and he was also the Priest of God . Christ is the Prince of peace , and our high Priest to God . Melchisedec brought it to Abraham ; and so in him typically to all the seed of Abraham by faith : and he brought it to refresh him : so does Christ by this bread much more refresh us . It was presigured in the Mosaicall Law , in the Offering which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 2.1 . an Offring of fine flower , on which they pour'd Oile and Frankincense : and is not in this Offring Christ mystically the bread , his Grace the Oile , and the Thansgiving the Incense ? It was presigur'd in Eliah's miraculous food , in the strength whereof he travailed fortie daies ( 1 Kings 19.8 . ) untill he came to Horeb the the Mount of God . It was prefigured more famously in the Pascall Lambe , with the blood whereof the Israelites doores were spinkled and protected . It was prefigured in the blood of the Covenant , which Moses sprinkled upon the people ( Exod. 24.8 . ) The Chaldie Paraphrast saies , it was sprinkled upon the Altar , but for the people : so was Christ's blood upon the Crosse , but for us . Lastly it was prefigur'd in Manna ; which falling upon the ground , was cover'd with a Dew : this dew is God's Grace ; the Manna this bread ; which is as it were wonderfully covered with grace & mystery : whence among other reasons , some have thought it to be called hidden Manna ( Rev. 2.17 . ) And as they were to gather the Manna in the morning , before it melted by the heate of the Sun : so must we be carefull to provide this spirituall food , whiles we have time and meanes . For as there is no Manna to be found on the Sabboth day ; so can we have none of this Bread and Grace after this Life . Manna is by David ( Palm . 98.25 ) called Angell's food , not properly but figuratively by way of excellency ; as if we should say , if the Angels could eate , such food would they eate ; as likewise it is said the tongue of Angells for the most excellent tongue . But the tongue of Angells , the most excellent tongue , is not able to expresse the excellency of this bread : which we may truely call , though not the bread of Angells , yet the bread of Saints ; the food of the Righteous in this Life ; who are the Saints of the Church Militant . This is a liberall feeding , yet without hurt ; we being fed here as Tertullian expresses it , in a barbarous and excellent word , Opinitate Domini Corporis ; with the plentifullnesse , with the wealthinesse of the Lord's Body , which here in a mysticall and admirable manner is presented . And may we not take up the words of the Israelites , not like Them in Distrust , but in Admiration ; Can God furnish a table in the Wildernesse ? Can he give Bread also ? Can he provide flesh for his people ? ( Ps. 76.19 , 20. ) Loe here he has done it , with more Mystery and Wonder ! In this our food , if we eate it by Faith , in this Wildernesse of the world , and this Pilgrimage of our Life ! Yet though this bread be mystically Christ , it is Naturally Bread : and there is as truely the substance of bread , as there are truely the qualities of bread ; the couler and tast of bread ; and as there are the dimensions of bread . The lesse hardie Romanists , though they believe a change of the substance , yet they defended their opinion with Devotion and pretence of miracle : but a finer race of newer Artists project a possible defence , as well by nature , as by Miracle ; whiles they maintain , that an Accident may be sustained without a subject ; making an aptitude to inhere , a sufficient foundation ; by a devise as new , and cunning as the devisers . Were not this to make miracle to confound nature , rather then exceed it ? to make an Accident a Substance ! so violating in their beliefe , the distinctions of the Creatures , which the God of Nature has made Inviolable ? This bread then as it is naturally bread , so it is not Christs naturall body . When our Saviour drank this fruite of the Vine , and so eate this bread , with his disciples , shall we say , he eate his own body and dranke his own blood ? and shall we say he delivered twelve Christ's to his Apostles ? And that they eate a Mortall body ; but others , since his Resurrection , a body Glorifyed ? And shall we say they eat him alive , and dank his blood before it was shed on the Crosse ? Besides , was not he like to us in all things sinne only excepted ? and could then his humane nature , as our nature , be in more than one place at one time ? Our Saviour said , when he was to depart , that he would send a Comforter to us : so that now insteed of Christ's presence , we have the presence of the Holy Ghost by Grace . Christ's presence after he was glorified , was to be tryed by the eie , and by the touch ; in our Saviour's Owne Judgement . Luk. 24.29 . But from such tryall of his presence in the Sacrament , though since his glorification , the new Artists will be as farre , as they are from the Truth . But we should remember , that when S. Paul , 1 Cor. 11. had plainly expressed the Consecration of the bread and wine , v. 24. and 25. he does notwithstanding in the next words ( v. 26. ) after the Consecration , as verily call them , the bread and the cup. Thus is this blessed bread true bread , and mystically the wine is his blood , : he is indeed the true Vine ; mystically then also the wine is his blood , and a part of this great Sacrament . Our Saviour did Institute it in Bread and Wine ; and of the Wine particularly said , Drink ye all of this : which if it be restrained only to his Disciples , and so only to the Clergie , then may the bread also by the like reason be restrained only to Them ; and so the Layty shall be deprived of all the Sacrament . Or if it be said , that the Layty have also the wine vertually in the bread , then should the priest have it only in the bread . What is then the practice of the Roman partie , but with an audacious Sacriledge to alter the Institution of the Sonne of God , the wisedome of the Father ? as if he had not foreseen , or had not prevented all inconveniences , in the celebration of this Sacrament . Let no man then leave out a part , least he loose the benefit of all : and let that precept be here also remembred , since here also it is of use ; whom God has joyn'd , let no man put a sunder : nor by a jugle call confusion a Union . The Bread and Wine were consecrated successively ; not Wine In Bread , this is mixture , rather than union . The Sacrament was a memoriall and Representation of our Saviours death : in which his blood was separated from his body : not then the Wine in the Bread represents it ; but the Bread , and then the Wine in respect of the order , and Consecration : this is the Union which our Saviour appointed . But if you would more comfortably see this Bread , this excellent bread , behold insteed of the Mystery of it , which you cannot well behold , the ample benefit of it , which you may more easily behold . And you may see the benefit even in the name of the Paschal Lambe : which was not call'd so from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though the Lambe sufferd death : but from the Hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a passing over ; or , to expresse the swiftnes , a Leaping over ; yet not from the Israelites passing through the Wildernes to the Land of promise : nor from their passing through the Red Sea : but from the Angells passing over their Dores in Mercy , their dores sprinkled with blood ; when he destroyed the Aegyptians . And so will God's vengeance passe over those , whom he shall find sprinkled with the mysticall blood of our Saviour , imparted to us in this mercifull Sacrament . Unto which come all you , that would be delivered from all your sinnes past ; you that are at the Gates of Death , and this bread of Life shall give you Life everlasting ; and this Wine of life shall make your hearts cheerfull with an eternall joy . Come all you , that would be delivered from sins to come : this shall not only take away the delight in smaler sinnes ; but also a consent to greater . Not to come at all to this heavenly food , is certaine death : to come but seldome , or with a small appetite , is a manifest sicknesse in the soule . O then come frequently to this Sacrament and in time you shall say , He hath fill'd the hungry with good things ! But come with hunger ; and then you may truely say , you keep a good dyet ; and as truly say , you have got that by Grace , which the Physitian denyes in nature , a perfect Health . Come all you that would conquer all Affections , and all Temptations , that would lead you to such affections . Come hither , and you shall have peace in all your affections ; you shall have peace in all your Temptations . You shall have that peace which the world cannot give ; that peace which the world cannot understand ! Come all you that would be one body with Christ ; a possibility , but a miracle : Christ shall not be corrupted into you ; that indeed is an Impossibility : but you by grace shall be perfected into Christ ; and that is , though not properly a miracle , which is an outward act of power ; yet the happiest miracle . which is an Act of Spirituall power . Come all you that would by Grace be one spirit with Christ : come , and you shall dwell with him , and he in you ; his Grace in you ! Eate Christ , and thus become Christs ; ye shall be the Adopted Sonnes of God , & Heires of Eternity . And that you may the rather come and raise a desire in your selves unto this bread ; observe the desire which was in the people , their Desire of this bread , Give us . Indeed now you have seen the benefit , you may easily think , the people might well crie out unto our Saviour , Give us this bread ; you will acknowledge their desire and excuse it ; nay , rather commend it by imitation . Yet when againe you think upon the wounder of it may you not think that our Saviour might have justly answered them , as he did the mother of Zebedeus children , ye know not what you ask ? Surely , they had but a little knowledge of it . Yet the wounder of the benefit may warrant their desire ; and condemne us , if we have not the like ; yea , a greater Desire of this heavenly food , since a greater knowledge we have of this Heavenly food ; which we should indeed hunt after . When the Prophet David says Ps. 78.25 . Man did eate Angels food ; he sent them meat to the full ; the word for meate is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly venson ; and so a meate caught with hunting : and surely with more earnestnesse should we pursue after this food , with a holy appetite . No marvaile then , we may say , if they crie out , as if already they had learned the substance of prayer , Evermore give us of this Bread ; which must be broken before it be given ; and therefore the distribution of the bread in the Sacrament , is called the breaking of bread . Act. 2.42 . Yet is was the custome of the Hebrews to say , they brake bread not only when they brake it with the hand , but also when they cut it , & sōetimes when they did neither , but only gave it . Yet some think this phrase arose from the fashion of the Jewish Loaves , which they say , were usually made in the forme of Cakes , broad and thinne , and that so it was their custome to breake their bread . Which though it might be true , is yet uncertaine : for some of their loaves , as the Shew-bread , which was set upon the table of the Lord , were seaven fingers thick ; as the Hebrew writers teach us . But in what manner soever the Jewes brake bread , or in what manner soever they gave bread , we know how they used the bread of life , our Saviour . Indeed they could not breake a bone of him : and as they did not breake him , so neither did they give him : but we may say with the Prophet Isaiah ( c. 53.5 . ) they bruised him ; but he gave himselfe , he gave himself to be bread of life for us . And thus you see this bread is a guift , & therefore justly requires Thanks . For which cause it is call'd the Eucharist , or the Thanks-giving ; not only to expresse , our Saviour administred it with giving of thanks , but also to expresse our duty of thanks , which ought most justly to waite upon this Sacrament . The bread , saies Origen , is call'd Thansgiving . S. Paul calls the cup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the cup of blessing ( 1 Cor. 10.16 . ) he addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we blesse , or which with blessing we consecrate ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with with the Jews , is both to Blesse and to be Thankfull ; they being commonly performed together . And so Justin the Martyr , calls the Eucharist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the food consecrated , or bless'd with thanksgiving . And well may they be thankfull , that are the receivers of it , if they but consider themselves , They that would here have been receivers , were Jews ; and may we not say , that to have given this bread to Them , had been to cast the Childrens bread unto dogges ? yet though they were bad , they seem to have some desire to be good ; & may seem somewhat good already , whiles they wish'd good to one another ; every one wishing this bread not only for himselfe ; but all of them ask'd it for all collectively ; Give us this bread ; A desire that might have beseem'd them , though they had understood the nature of a Communion . This is indeed a Communion not only by our Union with Christ , but also with one another . We are all members of the same body ; as was aptly presigur'd in Manna , which is said to have been like Coriander ; which the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some think , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather & order an armie ; the seeds growing in great number , and order'd as aptly as an armie of men . And is not this our Christian Manna , or Coriander , this wonderfull seed collected and ordered alwayes in a Christian armie of Communicants in the Church Militant ? It is a Communion also of the rich and poore ; and therefore in some places is usually celebrated with almes ; in a good Imitation of the Primitive Christians , who had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their feast of Love , at which they did use to feed the poore ; and had a table in the Church to that purpose ; which also for the Charity at it , as Pontius Pautinus says , was call'd the Lords Table . And in the time of Monica S. Austin's mother , there was a custome upon festivall days , to stay in the Church four and twenty houres together ; and every man having brought thither his meat , they gave after the feast , what remain'd , unto the poore . Which custome , when Monica would have used in the Diocesse of Milan , S. Ambrose would not permit it , it being not with them the custome to doe so . Nor doth this Communion make us love only the poore , but also our enemies ; the Pascall Lambe was to be eaten with unleaven'd bread ; & this bread must not be eaten with the leaven of malice , as the Apostle shews 1 Cor. 5.8 . The Heathen , though they reached not to the high precept of the Gospell , to love their enemies , ( charity being a thing unknown unto them ) yet understood and practised a morall reconciliation of enemies . For which purpose they had their feast Charistia , as Valerius Max. tels us : which principally was for the reconciling of Kinsfolk fallen out . Theirs was Charistia ; but ours an Eucharistia a happy love , or acknowledgement of Love . Besides , it is a Communion for the great and Mysticall Union , or collection of so many unexpressible graces as are united in it , & imparted by it . If therefore it were but for our own sakes , we should be perswaded easily , to frequent it ; and well might they here then extend their crie and their desire , Give us this bread evermore . S. Luke relates Act. 2.42 . That in the Apostles time they did continue stedfast in prayer and Breaking bread , that is , in receiving the Sacrament . For by this , as Ignatius tells the Ephesians , the power of Satan grows lesse , and retires back , being more powerfully resisted by the united devotion of so many Communicants . And as S. Luke expresses the constancy of the Church in receiving the Sacrament ; so Iustin the Martyr ( 2. Apol. ) expresses the frequency , saying , that all in Townes and Villages met and received it every Sabbath . S. Basil ( ad Caesariam ) says , it was the custome to receive it four times in a Weeke . S. Jerom ( epist. 28. ) testifies of the Roman and Spanish Churches , that they receiv'd it every day : and S. Cyprian ( de Orat. Dom. Serm. 6. ) witnesses as much for the African Church . And Tertullian ( de Oratione ) understands this Sacramentall bread , by our Daily bread in the Lords prayer : so likewise does S. Ambrose ( lib. 5. de Sacram. cap. 4. ) And if this , says he , be Daily bread , why doest thou take it but once a yeare ? as some in the East ( or Greek Church ) did use to doe . Receive that daily , says he , which may daily profit thee : and so live every day , that every day thou mayst be fit to receive it . He that is not fit to receive it every day , will be lesse fit to receive it once in a yeare . He will be most fit for the Sacrament , who will most frequent it ; the Sacrament being also a Preparative to it self . He that has not a clean conscience , is not fit to receive it once a yeare says S. Chrys. ( in Ep. ad Hebr. hom. 27. ) & he that receives it but once a yeare , shall never likely have a clean Conscience , & so shall never likely receive it once a yeare . Some think a man may sometimes abstain in reverence : yet such may know , a man may frequent it with reverence . True it is that the Centurion cried out unto our Saviour , Lord I am not worthy , that thou shouldest come my roofe . ( Mat. 8.8 . ) And yet againe we know , that Zachaeus receiv'd him joyfully . ( Luk. 19.6 . ) He that would abstaine from the Sacrament , for Reverence ; is , by his reverence fit to receive it . He that ceases to sinne , says S. Hilary , must not cease to Communicate : nay , therefore he must not cease to Communicate , because he ceases from sinne . But he that finds himselfe not disposed to receive , must know that he is spiritually sicke : and therefore he must strive to dispose himselfe by repentance , that he may eate of this food , and recover his health . He must remember , that to frequent the Sacrament , is frequently to remember the death of Christ ; and such remembrance ought to be as perpetuall , as it is gratefull . The Godly man must be like God , as he is described . Revel. 4.3 . where he is said to be like a Iaspar and a Sardine stone , and to be incompassed with a Rainebow like an Emerald . This mystically implys the nature of God , the nature particularly of Christ , and the nature of a Christian . The Iaspar is a green stone , and signifies flourishing perpetuity . The Sardine is a stone like to blood and flesh ; and aptly fignifies the precious wounds in our Saviour's body . And the union of these two , shews , that those wounds must be still fresh in our memory : they must be as perpetually remembred , as they are perpetually beneficiall . The Raine-bow is a signe of God's covenant of Protection : and the Emerald a glorious and green stone much of the nature of Iaspar , signifies likewise the perpetuity and Glory of that protection . So that he who pepetually remembers in this Sacrament the bloody Passion of our Saviour , shall be both gloriously and perpetually incompassed with divine protection . Yet for the frequency of receiving , we need not descend to private prescriptions , but use that moderate devotion of religious Congregations , which constantly communicate once a month ; which practice , where it may be , may be the hope and endeavour of every good Christian : a practise , that may with a holy discretion , preserve both a Frequency and a Reverence of this great Mystery ; which to receive is not left to our carelesse libertie , but is the Commandement of our blessed Saviour , Doe this in remembrance of me . And as the Commandement is to all , so also the Duty ; and therefore none to be excluded , but notorious sinners ; they must be great sinners , and known to be great sinners . Iudas was admitted to it by our Saviour , as the Christian Fathers generally believ'd ( though S. Hilary indeed differed from that perswasion : ) and their collection from thence is very charitable ; they conceiving it to shew unto us , that whiles a sinner is conceal'd , ( as it was in Iudas his case ) so long the Church must be so charitable , as to admit him ; a judgement that detests the rigour of private suspicion . Let us not then whiles we would be over righteous , be unrighteous ; and by thinking to exclude sinners , increase their number & their Guilt . In what age , in some unhappy places , was there ever , as of late years , such sad neglect of this blessed Sacrament , this Remedie against sinne ? And in what age , in the mid'st of Zeale , was there ever such various corruptions in religion ? Is not the Cause , as well as well as the Effect , Evident ? Let not such , as , in charity I hope detest the Socinian , become by a mistaking zeale partakers with him , in a contempt of the Sacrament . To which , that we may come with Reverence , we must come with Faith ; whereby we shall discerne the Lord's body ; and worke the true , the mysticall transubstantiation of ourselves by Grace , into Christ : so shall we be one with him , and he with us . We must come with an Examined Conscience ; sometimes , that is occasionally , examined by the Minister , as in a Conscience very Ignorant ; and usually rather for Instruction , than Censure ; but alwaies examined by it selfe . Let every man examine Himselfe , says the Apostle . The examination by the Minister is more Charity , than command : and therefore we must beware , that we Lord it not over the Lord's people . They are his people more than Ours : nor at all Ours , but because His. Let us then chiefely examine Ourselves ; and come with a Consceince , as resolute to Leave sinne , as to acknowledge it . Let us come with sorrow , answerable to that Joy , which we tooke formerly in sinne ; The Paschall Lambe was to be eaten with bitter herbes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Septuagint render it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as Theodorus Gaza , expounds it , interpreting the ninth book of Aristotle , De natura Animalium , signifies Wild Lettice , ( lactuca agrestis : ) which as Dioscorides tells us ( lib. 2. cap. 130. ) was a very bitter herbe . And likely it is , God did not leave the choise of the herbe to the libertie of the Iewes ; to whom in all other things he had so particularly prescribed ; and so S. Jerome every where renders it , lactuca egrestis . And since this was a figure of the bitternesse , or sorrow of the soule for sinne , which every one ought to bring unto the Secrament : it will be necessary to know , what sort of the wild-lettice they did use . That which is Old and Grown is not only bitter , but also full of prickles upon the back , or out side of the leafe ; so that it cannot be eaten : but the more yong and tender sort was used in medicine ; & though it was bitter , yet it had a milkie moisture in it ( whence it is call'd Lactuca ) & this being boild they eate with the Paschal Lambe . Thus is there an Old and Grown sorrow for sinne ; a sorrow that goares the soule ; a sorrow , which we rather call despaire : but this is not that , which comes to the Sacrament : but we must bring the more gentle and tender grief , which has the milkie moisture , a supple Comfort with the bitternesse . We must have sorrow , but we must have Hope : nay , we must have sorrow , and we must have Joy . Yet must we come with Feare ; remembring , that the surfet of bread , is of all surfets held the most dangerous ; especially then the surfet of this bread , which they shall take , that unworthily take this bread . He that receives unworthily , insteed of bread receives a stone , or a Scorpion : usually 't is undigestable death . The Apostle indeed told the Corinthians ( 1 Ep. 11.30 . ) that for unworthy receiving , many of them are weake and sickly , and some slept ; that is , God did strike some of them with infirmities of body , some with grievous diseases , and some of them with the last sleep of nature , death it selfe . We must come likewise with Humilitie : and then by the Humility of our Saviour , we shall obtaine pardon for our pride . He wash'd the feet of his Disciples , nay , of Iudas , whom yet he pronounced to be a Devil . Can any man think , he has an enemy worse than Iudas , can any man think he can be so injur'd , as our Saviour ? O , what humility then ought we to shew towards the Lord of Glory , who shewed such humility towards a servant , towards his own servant and a traitour ? And that we may be sure we come not unworthily , we must come with a Desire , an earnest desire , the true signe of a true receiver : we must not like prophane Livers , be glad to scape a Communion ; but we must long for it , we must seek for it . David professes such a search , and such a desire , in a like kind ; when he cries out ( Psalm . 132.6 . ) We heard of it in Ephratah : we found it in the fields of the Wood. He speaks ( as it appeares v. 8 , 10. ) of the Arke of God ; which was a visible signe of God's gracious presence ; and in which , as the Apostle says ( Heb. 9.4 . ) was the golden pot of Manna . Now David had heard , he knew , that the Arke had at the first been placed by Ioshua at Shiloh , a City in Ephratah , the Country of Ephraim , Iud. 18.1 . but he found it in the fields of the Wood , that is , at Kireath-jearim , or the City of the Woods , where it had continued for the space of twenty years after it had been brought home from the Philistines ( 1 Sam. 7.2 . ) Now you know with what paines & joy he went to fetch it , & when he had it how he triumphed in the Musique and in the Dance . The like Desire and Labour and Joy we must come with , unto this admirable signe of God's presence , unto this more admirable Manna . The Infant , sayes S. Chrysostome , does with alacritie snatch the teat , fasten the lip upon it , and suck with a most fixt impression : so must we , saies he , like innocent babes , suck the grace of Christ , and like the babe , crie when we want this spirituall nourishment . The Iewes made great hast to be guilty of the blood of our Saviour : and shall not we make more hast , to purge our selves by his blood , from our Guilt ? And if we truly purifie our selves with his blood , we shall be as carefull of our behaviour after our receiving , as we were before . Otherwise we shall be but like the Iews ; who brought our Saviour into Ierusalem with shoutes of joy , crying Hosanna , and afterwards cryed as fast , Crucifie him , Crucifie him . We must not in the Morning drinke the Lord's wine , and continue at wine all the day after ; nor must we expell the Joy of our soule , with the Mirth and Riot of our Body . But we shall be certainely carefull after the receiving of it , if we be truly carefull before . And if we be thus truely carefull to receive , we shall truly receive ; we shall truely feast with Christ , both in this Kingdome of his Grace & in the Kingdome of his Glory ; wherein this mstically feast shall be fullfilled , as it is said . Luke 22.16 . by being changed into that heavenly and eternall feast ; in which , as our Saviour speakes Luk. 22.30 . we shall eate and drinke at his table in his Kingdome . Then shall we be like Lazarus in Abraham's bosome ; not in a Limbus Patrum , or the Confines of a Purgatory ; but without a mistake of the speech , in an honourable place , with a loving intertainment at a feast . The speech is drawn from the custome of the Ancients , to eate lying in Couches , inclining sōewhat on the left side , & somewhat resting on the left elbow , the head of the second ; lying in the bosōe of the first ; as of the third in the bosome of the second , the right hand being at liberty ; & whiles they eate being somwhat more erect , the table being placed before the couch . Now for a Lazarus , a poore Iew , to sit at the table , as we phrase it strictly to lye on the same Couch , and in the bosome even of Abraham , the famous patriarch of the Iews ; or for an Eleazar Abraham's servant ( in Hebrew the same with the Greek name Lazarus ) to feast even in the bosome of his great Lord Abraham , were such a union of the King and the Begger , or such a union of the Lord and Servant , as were no lesse a wonder than a Feast ! yet such shall be the entertainment of our Saviour's Ghuests , as it is said , Mat. 8.11 . Many shall come from the East and West , and shall sit down with Abraham and Isaac , and Jacob , in the Kingdome of Heaven ; the Originall is more exact , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , recumbent , they shall lie downe , or feast on the same couch with Abraham . In like manner it is said ( Ioh. 13.23 . the Disciple lean'd on Iesus bosome : they were not then risen from the table , as may be observed in the story of that chapter ; and v. 25. he is said , to lie on Iesus breast . And thus shall we be , not in the bosome of an Abraham , but indeed , of Christ himsefe : and he will prepare a table for us ; and we shall be abundantly satisfyed with the fatnesse of his house , and he shall make us drink of the Rivers of his pleasures Psal. 36.8 . He will feed us with the fat of wheat , as the Prophet David speaks , Psal. 81.16 . and 147.14 . according to the Originall . He will feed us with the fat of kidnies of wheat , as as Moses speakes , or rather sings , Deut. 32.14 . in a phrase almost as strange as the blessing . All which blessings are Promised to us in this bread ; all which are sealed unto us in this bread ; this being by faith the bread of Life : which evermore give unto us , O thou that art both the bread and the Lord ; that we being fed with this bread , of Life in this life , may be strengthned to eternall Life , and to eternall thanks ; which , for thy bounty and thy Mercy in this bread , be render'd unto thee O Lord , with the Father and thy Blessed Spirit , for evermore .

FINIS .

OF Anathema Maranatha . A SERMON BY BARTEN HOLYDAY , Doctor of Divinity .

OXFORD , Printed by Leonard Lichfield , 1657.

1 Cor. 16.22 .

If any man Love not the Lord Jesus Christ , let him be Anathema Maranatha .

TO shew the beginning of Love , were to shew the beginning of God ; the first Love that was , being God Himselfe : so that He , which first Loved , and he who was first Loved , was the same ; the First love then consisted in Identitie . Thus whiles there was nothing but God , not only God was love , but all Love was God . But when God made something , and that there was an Intelligent Nature that was not God ; then did there beginne a love which consisted in similitude ; and shews it selfe to be but a deriv'd Love . Which resemblance of the Creator in the Creature , is in things meerely Naturall call'd similitude ; as in Creatures indued with a reasonable Will , it is call'd Love ; which we may terme a voluntary reflexion of Goodnesse in the Reasonable Creature towards the Creator . So that for the Creature to Love God is as truely naturall , as to be a Creature : and to fall from the Love of God , is to fall from the similitude of God ; and so to fall from the nature of a Creature . Yet man thus fell : when God to shew his love and his Nature to be the same , and to be as unchangeable as Infinite , renew'd man ; not by a new making of man , but by a making of himselfe man ; by an unexpected wonder of Mercy , making Man in part become his own Saviour . There ought then to be in renewed Man a new Similitude , a new Love , the Love of Jesus , of this Saviour . And since the Essence , the Nature of a Christian , consists in this Love , he that has not in him this Love , has not in him the nature of a Christian . And having not the nature of a Christian , he cannot have the blessing of a Christian , and therefore he is as necessarily an Anathema , or Accurs'd , as he is voluntarily not a Christian . So that a man is made an Anathema by his unbelief ; as he is to be declared an Anathema for his unbelief . Which curse our Apostle seeing to be due to some , and foreseeing the danger , which might be easily due to many , he uses in this place Indignation and Mercy ; making the same speech , which is a condemnation unto some , to be only a Threatning unto others . Those that were guilty might feele it , and those that were Innocent might Feare it , and by Fearing it not Feele it . That therefore we may learne this Feare , we must learne to know this Curse : and that we may know the justice of the punishment , we must know the justice of the Duty , for the breach whereof , the punishment is due ; all which being expressed by the Apostle , we may see the Cause of the Duty ; why we ought to love the Lord Iesus Christ : we may see the Punishment for the Violation of the Duty , expressed in the words , Anathema Maranatha : we may see also the Nature of the duty ; wherein it consists : that so knowing what it is to Love the Lord Iesus Christ , we may understand our Innocency or Guilt . The Cause of the duty , the duty of Love to our blessed Saviour , is implyed in the names of our blessed Saviour ; names alwaies used Devoutly by our Apostle ; but here Eminently as including the principall Reasons of the Love ; a love due to our Saviour for his Dominion over us , he is the Lord : a Love due to him for his Love towards us ; he is Iesus , our Saviour : a love due to him for God's Love toward Him ; Christ he is the Annointed of God . He is a Lord in the Highest sense , being the Ruler of his People ; he is a Lord in the nearest sense , being the Husband of his Church . Indeed God says unto the People , Hos. 2.16 . they shall call me Ishi , ( my Husband ) and no more , Baali ( my Lord : ) not that he was not as well their Lord , as their Husband , but , as S. Jerome observes , they should not call him their Lord , by the name Baali , it being the usuall name of their Idol-god . Being then the Lord and Husband of his Church ; his Church must have power on her head ( 1 Cor. 11.10 . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dominion ; indeed , in a figurative speech , a veile , the signe of his dominion . Which right was implyed by Abimilech rebuking , Sara ; he is , saies he , of Abraham , a Covering of the eies unto thee , that is a veile , the signe of the Husband's power ; and therefore by the Hebrews is the veile called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some think , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have dominion ; strictly to spread ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being to have dominion . Thus should the Gracious behaviour of every true Christian be as a testimonie of subjection to Christ our Lord ; who extends to us his Love , his Providence , his Protection . And most eminently is the title due to our Saviour , since in accurate use of the word Dominus , it seem'd to implie a divine excellency ; as is noted of the frantique ambition of Domitian , the Roman Emperour ; who when he would be counted a God , caused himselfe to be call'd Dominus ( Lord. ) But as the Name is due to our saviour ; so much more the power ; and as the power , so our acknowledgement of his power . And if Sozomen's Ecclesiasticall story be in no part Legend , we may heare him relate , that when Ioseph and the Blessed Virgin , who fled into Aegypt with our Infant Saviour , were ready to enter the gate of Hermopolis ( or Thebais ) a tree of singular size and beauty sudainly bended it self to the ground , as in Adoration at the presence of the true Lord . This tree was before worshipped by the Heathen Aegyptians ; the name of which kind of tree was Persis , as the historian says ; adding that this was the constant report of the Christian Inhabitants in his time ; as also , that the fruit , or Leaf or any part of the Bark of it heal'd the sick . We may farther take notice , that Plutarch long before said , that this kind of tree was consecrated unto Isis ; that also the fruite of it was like a Heart , and the Leaf like a Tongue ; which may to us Christians by a devout Embleme Aptly , though not Articulately , expresse , that the Lord our Saviour should be worshipped and Acknowledged with heart and Tongue . But with a certainty of Truth and Wounder , declared he was to be the Lord , by miracle and prophecie ; the prophet Micha saying ( ch. 5.2 . ) that he was to be Ruler in Israel ; the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implying Dominion & a Proverbe ; this having then Dominion in speech . Sometimes also it signifies a By-word ; as Ps. 44.14 . And thus also was our Blessed-Saviour a Lord and a Proverbe ; yea he was for a signe , that should be spoken against . Luke 2.34 . Yet still he was the Lord . Our Saviour before his Incarnation was called God ; says Anastasius sometimes Bishop of Antiochia ; but since his Incarnation he is call'd Lord : He is call'd Lord , says he , since he has come in the flesh ; wounded our enemies ; overcome death by death ; freed us from the power of the Devil ; taught the ungodly to acknowledge God ; receiv'd of his Father the Gentiles for an Inheritance ; possessed the utmost ends of the earth , reigning from Sea to Sea , and from the rivers to the bounds of the earth ! Since these victorys we may with truth and triumph call him the Lord , Indeed he prov'd himselfe the Lord by Power and Mercy ; by destroying Sinne , Death and Hell , which were our enemies ; and by saving us , who were his enemies ! and therefore he is not only the Lord , but also Iesus : this is his new name . Apoc. 3.12 . as Iehovah was his old name ; a name not known to Abraham , Isaac , and Iacob , as God tells Moses , Exod. 6.3 . though it was know unto them , as appeares , Gen. 15.7 . and in diverse other places ( as Gen. 26. 24 , 25.28.13 . ) the meaning therefore was not , that they knew it not at all , but that they knew it not in the same respect ; that Moses knew it . Iehovah expresses God's essence , which is truth it selfe ; and therefore his truth in the fulfilling of his promises : which were truth in Hope , to the Patriarchs , but truth in possession unto Moses . Thus may we say , that his new name Iesus was not known unto them of old ; not that they were ignorant either of the Name or the Promise : but whereas They look'd Foreward to the Promise , we doe look Back to the Joy and wounder of the performance . That which was Faith in them , is succeeded by sense in us ; and we may say in the words of Simeon , Mine eys have seen thy Salvation ! Luk. 2.30 . the Salvation of our Iesus , the true Joshua . Yet the first Ioshua was a type of Jesus in Name and Actions , says S. Jerome . Ioshua succeeded Moses ; our Saviour succeeded the Law : Ioshua defended the Gibeonites ; our Saviour the weake in Temptations : Ioshua brought the Israelites from the Wildernesse through Iordan , into the Land of Promise ; our Joshua the elect Gentiles from Ignorance and Idolatrie , through Baptisme , into the Heavenly Canaan . Lastly , their Ioshua expell'd the Canaanites into the utmost parts of the West , even to the Pillars of Hercules , as they are call'd : where they set up in their Phoenitian charracters an Inscription expressing this sense ; we are they who fled before the Robber Joshua , the sonne of Nun ; as Procopius , and before him Epiphanius relate . But our Ioshua in victorious Mercy has not expelled the Gentiles , but Gentilisme : and we are this day the Inscription and Confession of his bountifull Triumph ; and to discover the Extent of his Mercy he has discovered a new West ; from whence , no doubt , many shall come , that shall feast with Abraham in the Kingdome of Heaven , An other Jesus also there was of good renown ( the Son Josedech ) the first High Priest after the captivity : but our Iesus was much more our high priest , after our greater Captivitie in sinne ! The name Iesus signifies a Saviour ; the shaddow of which sense was in others ; but in our Iesus , the truth . Yet the obstinate Iews , formerly malicious against the person of our Saviour , are now as malicious against his Name : in the writing whereof they would leave out the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without which it cannot signifie a Saviour ; when as for this cause it was given him by the Angel Mat. 1.21 . So that it is neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some would have it ; nor as the later Iewes would have it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as it is in the Hebrew Gospell of S. Mathew cap. 1. ) from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is written , Isa. 45. 8. which our English Interpreters render Salvation ; but the Latin has Salvatorem ; by the Person insteed of the Thing ; as also Genes. 49 , 18. where the Latin has Salutare following the Greeks who have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that so , as it was in the concrete , they may understand our Saviour ; which word is used also by S. Luke , ( 2.30 . ) in the song of Simeon . Yet we may observe , that the name of our Saviour is sometimes written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the Hebrew Ep. of S. Paul to the Hebrews , ch. 1. ( which was the name of Ioshua the sonne of Nun ) ho being added by an epenthesis , as Munster notes on the first of S. Mathew ; and thus our Saviour's right name imports a Saviour . But the Iews themselves acknowledged him a Saviour , even on the Crosse ; when they cryed out he that saves others , let him save himselfe . It was the fittest time to acknowledge him a Saviour , he being then performing the great work , his great work of our Salvation . The benefit of which worke , the worke of Iesus , is most accurately expressed in those words of the Lord , Exod. 34.7 . He keeps mercy for thousands , forgiving Iniquity , and Transgression , and Sinne. God spake then of Himselfe , and so , aptly of our Blessed Saviour . Nor are the words emptie or confus'd : but each has his just distinction & weight , He forgives Iniquitie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sinne of man against his Neighbour ; his unjust dealing . He forgives Transgression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man's Rebellion against God ; his receding from the power of the Lord , that layd a command upon him ; and so aptly expresses the old offenee of our first parents , their Disobedience , as the Apostle calls it , and our own offences against the Lord . He forgives , Sinne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Sepiuagint renders it : which though it be of a large signification , yet here by way of difference , may fitly be taken for that sin of sinnes , which is too nerely against Our selves ; that sinne , whence others flow ; that law in our members , as the Apostle speakes , Rom. 7.23 . the sinne that dwells in us v. 17. originall sinne . And thus does the Lord Iesus deliver his people at the last from all kind of sinne , Iniquitie against our Neighbour ; Transgression against God ; Sinne against our selves . And as the Lord did visibly shew himselfe , passing by before Moses : so did the Lord Iesus , who was represented in that vision , exhibite himselfe in the flesh visibly to the world , as it were a passing by the World . At which wonderfull sight , yea at the remembrance of it , may not we likewise take up with a little change , those words of almighty God , The Lord , the Lord God ; the Lord , the Lord Iesus ; Mercifull and Gracious , long suffering and Abundant in Goodnesse and Truth , keeping mercy for thousands , forgiving Iniquity and Transgression , and Sinne ! Now as this work of our Saviour was the Restoring of the world , so was it also the ordering of it ; and accordingly the Greek Fathers frequently call it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ordering of a house hould , as Iustin and Nazianzene expresse it : God in his mercy , having by this provided for the world , as for his familie . Which word they might borrow from the Apostle Ep. 1.10 . where he says , God did worke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the dispensation of the fullnesse of times ; which might have been rendred in his house-hold-goverment , or in the governing of his family , the world , in the fullnesse of times . Nor has he only order'd the world , but also Honoured it ; whiles Man in Iesus is united unto God . Here did God gather together in one , all things in Christ . Eph. 1.10 . all things , that is , Man , as Irenaeus and S. Gregory expound it . He did it , that he might gather all things together ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he might Recapitulate , or bring to a Head all things in Christ . Indeed , we are but the Members , he is the Head , the Annointed head : he is God's Christ ; or his Annointed . The eminency of Annointing , you may see in the excellency of the persons anciently annointed among the Iews ; the Priest , the Prophet , and the King . Of which last Lactantius observ'd , that Annointing was the signe of Royalty among the Iews , as the purple roabe was among the Romans . All which respects concurr'd in the Annointing of our Saviour : he being a Priest , that offer'd Sacrifice for the sinnes of the World ; he being a Prophet , that declared the secret Counsaile of his Father , concerning the redemption of mankind ; he being a King , in delivering Laws and affording protection , to his Church . And being thus mystically annointed with the Holy Ghost , he may more truely than Zerubbabel and Ioshua the high Priest after the Captivity , in the phrase of the prophet Zacharie ( 4.14 . ) be call'd the Sonne of oile . Nor was it without an embleme , that he ascended into Heaven from the Mount of Olives , which then was also the mount of the Annointed . Oile is by the Hebrews called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the purity and shining of it . When therefore it is said , Psal. 104.15 . that God gives man Oile to make his face shine ; the originall imports to make his face shine more than oile ; as the English Interpreters observe . Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word drawn from the same originall with the former , signifies the Light at noon day , or , the most full light : and thus is our Saviour Christ brighter than oile , and the Meridian Light , that inlightens the world . No marvaile then , if the Gentiles whiles they were out of the Govenant of Grace , so much envied at the glory of Christ , the annointed ; so much , that they indeavoured to burne all bookes , that had the name of Christ in them , especially the Sacred writings ; compelling all that in the Dioclesian persecution had such bookes , to deliver them up : whence such faint Christians as delivered them , were call'd Traditores ; as S. Austin in part implies against the Donatists ; and as appeares by the first Councill of Arles , Can. 13. and by Arnobius , with others . But as those Gentiles were not able to blot out the Sacred and Glorious name of Christ , so neither was Domitian with all the power of his Malice and Crueltie before that , able to disgrace the name of Christian ; though because it was in honour of our Saviour , and so signified a servant of Christ , ( the Annointed ) he imposed that scorne and intended torment upon the blessed Evangelist S. Iohn , by causing him to be cast into a vessell of scalding oile ; Domitian's oile having no more power agaist the Christian , than against Christ . And that we may know how to be true Christians , we may partly learne it from the names , by which at the beginning of their profession they call'd themselves ; their usuall name being Disciples ; implying an obedience and willingnesse to learne Truth : and so was an Instruction , as well as a Title . They were called the Beleivers ; not that they did disclaime holy workes , which are all good mens Duty ; but that comparatively they disesteemed them ; nothing being meritorious but Christ , and by Christ , the Foundation of their Faith . They were called Breathren ; they were call'd Saints ; intimating their Unity , and Holinesse , not in Pretence but Practice . But the most usuall name of Humilitie and Zeale , was Disciples : which yet was chang'd at Antiochia , by the consent of the Apostles , into the name of Christians : upon occasion , as Athanasius shews , of the divisions of those , that pretended to be Disciples . Thus did their name declare and Remember them to be the worshippers of the Lord 's Annointed . The Heathens in disgrace , fequently called them the Sibylists , as Origen tells us ; the Christians so frequently alleadging against the Gentiles , the Sibylls verses . So Clemens the Alexandrian mentions S. Paul alleadging a Sibyl : which memorialls , it seems , were in those times known among the Christians : which is the name by Apostolicall institution ; and never was the name of any Sectaries : but among the Christians , the Apostoliques was the name of a Sect of Heretiques : And by as easy reason might the Catholiques have been so too . A Christian then being glorious in his Title , should remember , that as the Ancient wrestlers among the Heathen , were annointed with oile , to make them the more Active : so should we , to a better expedition , be annointed with a spirituall Oile , which is Gods Grace . The Romanists annoint ●he Christian when he comes into the visible Church by Baptisme ; and when by death he is ready to goe out of it ; at which time they use their extreame Unction : though the first be without warrant ; as the last beyond the date of the warrant , that only for a time , was once given : and now accordingly of no effect . But insteed of this unprofitable Annointing , we may see the benefits of our Saviours Annointing , expressed unto us in the Olive-Tree and in the Oile . The Olive-Tree is green even in the Winter , and was not thus our Saviour Christ , and is not also thus the Christian , of a constant flourish , even in Calamities ? The Root is Bitter : is not such the Biginning of the true Christian Life ? The Barke is Hard : Is not the life of the Christian fitly prepared against all violencies ? The Wood of it is firme and solid . Is not such the Doctrine and Life of the Christian ? The Flower , is singularly pleasant ; the Fruite , sweet and full of Iuice : are not such the works of Fruitfull Christians ? The Branch of the Olive , in a C●vell use was a signe of Peace , and carryed sometime by Embassadours , when they Desired or Offered Peace , and God himselfe made it a signe of reconciliation , unto Noah : when he made the dove returne to him with an Olive-Branch . If likewise we consider the Naturall use of the Oile , we know that it refreshes man's Body . making him cheirfull : it nourishes the Lampe , to give us Light : it keepes pure from rust the weapons of our Safety . And does not Grace thus refresh the Christian soule ! does it not increase & continue the Light of understanding ; preserving our spirituall weapons , Fasting , Prayer , Almes , from the unhappy rust of sloth and Hipocrisie ? If troublesomely a dore turnes upon his hinges , with an ungratefull noise ; does not the oile give it a speedy willingnesse ? And sometimes when we are averse from devotion , does not Grace give expedition and cheirfullnesse of performance ? Does it not make us without murmuring to turne unto Christ ? Does it not make us as acceptable as it self unto Christ ? Christ sayes to his Church ( Cant. 4.10 . ) The Savour of thy Ointments is better than all spices , yet much were the Ingredients of the holy Annointing Oile Ex. 30.23 . and with such sometimes were women purified ( Esth. 2.12 . ) and the Dead embalm'd ( 2 Chron. 16.14 . ) such were also a present for a King ( 2 Chron. 9.9 . ) nay for a Solomon : there was no such spice as the Queen of Sheba gave King Solomon ! And surely no such acceptable present to Christ our Solomon , as his own Grace in the Christian ! By which the Christian is made a Christ : by Grace not by Essence . Christ does annoint him as S. Paul speakes , 2 Cor. 1.21 . nor are we only annointed by him but also with him : he being figuratively the oile it selfe , as the Prophet Isaiah calls him . ( c. 10. 27. ) our translation has it , the annointing ; but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally , the Oile . Whosoever then will not love the blessing of this Oile , which is not only the Signe , but also the Cause of Joy : nor only of Joy , but also of Honour , ( only especiall persons being eminently annointed ) let him fall under the sorrow & shame of this curse , which here our Apostle pronounces against him : let him be Anathema Maranatha . To understand Gods word , necessary it is to understand Words : the Interpretation of which , we are to expect , not from Revelation but from Industry , the way of the divine providence in humane affaires . By which we may know , that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Separate , comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Guift separated to God : and thus is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written and used Luk. 21.5 . in which sense some wittily think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , above , the guifts separated to holy use being usually hâng'd up , ( as shields , crownes , and the like , from an enemie ) on walls and pillars , in thankfullnesse and honour . And such a guift , for the separation of it , is by Suidas call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Taking-away ; that is , from the use of man , to the use of God : as for the Elevation , some Offring is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 30.13 . from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 advancing : as the Wave-offring is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 29.24 . from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Elevate . There is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which being referr'd to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Curse , signifies that which is accursed , and so an execrable person : according to which writing and sense , it is here used . The Gentiles indeed had a custome , when signes from Heaven , or Judgments terrified them , to indeavour the appeasing of their Gods , by leading some person out of the City , and killing him , as a Sacrifice for the rest : and such a One the old Grecians call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whence it is , that Hesychius makes this word of the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that is separated from the Communion of men . S. Paul implyed such a sense and Custome . 1 Cor. 4.13 . when he saies , he was the Off-scouring of all things , the word is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , alluding to the former Custome of the Gentiles : who when upon occasion they offered to the Sea-God Neptune , such a wretched person , used in the casting of him from some Cliffe into the Sea , to crie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Be thou our Off-Scouring : as Suidas teaches us . And this may the rather appeare to be the purpose of the Apostle , from the ninth verse of that chapter : where he saies , I think that God has set forth us the Apostles last , as it were apointed to death , meaning that they should be used like accursed persons . The Hebrews call'd such things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction or devoting , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to destroy without pitty : the word seeming as some observe contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to love , or have compassion ; both words consisting of the same letters , but inverted : as if the inversion of the letters were a figure of the inversion of the sense . Yet in Devoting there were some degrees ; sometimes all things being to be destroyed , Man , Beast , and Goods : for thus they dealt with Idolatrous Cities . Deut. 13. Sometimes they were to kill Man and Beast ; but spare the Goods , Gold , Silver , and Brasse ; as in Iericho's destruction . Sometimes they were to destroy only the people , as in Hai's destruction , Iosh. 8. But at last among the Grecians , this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came to an Ecclesiasticall acception , signifying a person Excommunicated from the Church ; it being judg'd a fit word to expresse the Separation , and in that the Curse of such persons . The Jews had also their Excommunication , which was the casting of one out of their Synagogues , their places throughout their Countrie , for Prayer , and the Exposition of the Law upon their Sabbaths . Which punishment was such a shame that in our Saviour's time , it kept some from the Co●fession of the Faith , though not from the Faith . In the primitive times there were degrees of such , as were separated from the Church ; of which were some of the Audientes ; Hearers of the word preached : among whom were some indeed , that were not yet admitted to the farthar blessings of the Church : those were by punishment , but Hearers ; these had been but Hearers . A second sort were Procumbentes ; such as in prostrate manner ask'd pardon of the Church , for some publique scandall given by them to the Church . A third were the Orantes , call'd also as S. Cyprian say's , Abstenti ; persons after some offence , admitted only to the Prayers of the Church . A last sort were such , as were once Communicants , persons admitted to the Lord's Supper ; but for great sinnes depriv'd of so great a blessing . To be remov'd from the Lord's Table , was a great punishment ; yet greater it was to be remov'd also from the prayers of the Church : but how great was it then , not to be admitted to aske pardon ? The Libellatici were soonest Restored ; the Church looking upon their frailty , as well as on their Fault ; they being such as for feare of punishment had their names registred in the Magistrates Booke ( from whence they are call'd Libellatici ) aknowledging their consent to offer Incense to the Gentiles Gods ; but meeting with a dealing Judge , redeem'd themselves from trouble and the performance , by the perswasion of a Bribe . Their unwillingnesse to offend , wonne the Church to a willingnesse to Restore them : Adulterers indeed , as too too foule , were left for many yeares to be wash'd with their own tears , in hope to be throughly wash'd in the blood of Christ . But such as relapsed into Idolatrie , were not readmitted till the houer of death , when as much they were to leave the Church , as to re-enter it : and rather in a new hope of the Church Triumphant , than a new possession of the Church Militant . This manner of Excommunication was grievous indeed , and often attended with grievous consequences ; God permitting the Devill in primitive times , upon the pronouncing of the sentence , to enter into the persons and torment them ; as we read of Stilico's secretary excommunicated by S. Ambrose . We may remember it is call'd a delivering unto Satan 1 Cor. 4.5 . Hymeneus and Alexander ( 1 Tim. 1.20 . ) were thus delivered up by S. Paul . And this Excommunication the Fathers call a resemblance of damnation ; S. Jerome termes it , a judging before the day of Judgement ; and S. Cyprian calls it , the death of the Soule . So grievous it is , that S. Chrysostome thinks it to grievous too be exercised : since not against the living , saies he , because we must not prevent God's judgement . : nor against the Dead , because they have their judgement already . Yet in this point his Mercy was more than his Judgement ; we having not only the permission , but the Command in God's Word , and the practice of the Ancient Church : the greatest Heretiques having been struck with this sentence , by the greatest Councils . And thus though it were very grievous , it was very necessary : and if more weight may be given unto it , some think it added in the Word that is added , Mara-natha ; Let him be Anathema Mara-natha . Between which words some copies have no point : and such it seems Oecolampadius liked ; but insteed of Maranatha he thinks it should be Matha , and so expounds it by , Anathema Mortis ; which may be interpreted , One accursed to death . But Guesse being too bold an attendant upon the holy text ; we must according to the Originall read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; or as the very ancient printed copie of Prevotius , with small difference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which as S. Jerome says , is as much as Dominus noster venit , Our Lord is come . The compound word is acknowledg'd to be rather Syriaque , than Hebrew ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying then our Lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is come ; or by the libertie of the Hebrew , ( which often uses the time past for time to come ) shall come , yet some understand it of the time past , which had been apt , if the Apostle had here spoken of the Iews , who denyed he was come : but speaking here to the Corinthians , he seems not to speake to such as denyed our Saviour , but to such as lov'd him not . According to which acception some make the sense to be , Let such a one be accursed 'till the Lord shall come ; Others , Let suh a one be accursed , when the Lord shall come , or , be separated from the comming of the Lord , that is , from the benefit of his comming , which is the deliverance of the Just . This expression then of the Apostle , is an allusion to to the severest curse among the Jewes , in their Excommunication , to be inflicted at the comming of their Messias ; a forme of speech not unknown , as appeares , to S. Pauls converted Corinthians . Briesely then and clearely , we may take the first words for the pronoucing of the Curse ; the last for a confirmation of the curse ; the first being as the writing ; the last as the Seale . The sentence is , whosoever loves not the Lord Jesus Christ , let him be Accursed : the Confirmation is , Nay , the Lord shall come , and at his comming prove this Curse a Truth . Thus speakes the Apostle by an Aposiopesis , a figure attending upon Indignation , which is the passion in which the Apostles Zeale here speakes . Let him be Anathema : doe only 1 Paul say so ? Yea Maranatha ; the Lord , shall come and say so ! The Lord whom he loves not , shall come and say so ! Since then there is so great , so certaine a Curse , for all that doe not Love the Lord , needfull it will be to know who are such : which we may know by knowing the nature of the Duty , or , what it is to Love the Lord Jesus Christ . If we should aske most men , whether they love the Lord our Saviour , they would presently venture not to love him , by their Indignation at the question . Yet notwithstanding such Disdaine , one might peradventure as easily pose them , as anger them . But not to tempt them to the hazard of the Passion , and at once to save their Patience and Credit , they may without being catechiz'd , positively know , that the nature of true Love consists in similitude ; so that he which truely loves the Lord , is , to his endeavour , like the Lord . And since our blessed Saviour who is the Sonne of God , is like the Father by his Nature , we likewise who are by Adoption the Sonnes of the same Heavenly Father , must strive to be like unto him in Holinesse , He is holy , therefore we must be Holy . In this consists our proportionall similitude unto God! And that we may the more fitly resemble him , we must fit our will unto his will ; which being reveal'd in his commandement , if we love Him , we must love his Commandement ; and then we unfeinedly love it , when we keep it . No other signe or Truth is there of our Love : if we observe not what Christ Commands , we as yet love not Christ , that Commands it ; And therefore Clemens ( Epist. 2. ) dares to say , he that keeps not the Lord's Commands , Let him be accursed till the Lord comes . He is the Lord our Lord , we are his Servants , whose actions being vertually in reference to him ; the nature of our love to him as to our Lord , consists in a conformity of our actions unto His. How sadly then doe they draw this curse upon themselves , that abuse God's Word by Prophanesse , or Heresie ? Who abuse his command by obstinacy or security ? who abuse his Servants by oppression or contempt ? indeavouring rather to prove his Servants hypocrites , than to become his servants . Again , he is our Iesus ( our Saviour ) whose Love towards us being Infinite , we must in a sort imitate the Infinitie of his love , by a perpetuall increase of our Love . Which is surely increased by a remembrance of his Passion ; which is perform'd according to his own desire in a frequent Communicating at his holy table . Our Saviour has left that , as the sure mark of his friends : they are those that frequently come and suppe with him . How sadly then doe they draw this curse upon themselves , who by contempt or neglect of that blessed provision , insteed of partaking with his friends in the merit of his Passion , partake with the Jews in their guilt of his passion . In what condition also are they , who to the merit of his Blood , dare adde the merit either of their workes , or will ? Lastly he is Christ , the Lord 's Annointed ; He is annointed as a King ; and is the Defender of his faithfull Subjects : who then can be safe from his Curse and Justice , that contemnes his Majestie in his command ? He is annointed as a Prophet : and who shall escape a curse , that resists God's will , in resisting his prophet that declares his will ? He is annointed as a Priest : who then shall escape that curse , from which only our High Priest , the Sonne of God , can deliver him ? And as it is Duty to Love our Saviour , so is it Wisedome : which we must imploy in the manner of our Love . Of which one degree it is to be called after his Name : but a farther degree it is , a degree of wisedome , to be call'd by a fit name . Some indeed , as some Easterne Christians , have from his name of Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the title of Marani : some from his name Jesus ; as the Iesuites , by the choise of their Ignatius : but the Apostles chose to be called from his name Christ , Christians . In the two first whereof we may see the weakenesse of men : In the last we may see the wisedome of God , and the Godly . All the names of our Saviour implie excellencies ; the first , his Dominion over his Church ; the second , his nature of a Mediatour , whereby he saves us : These are prerogatives as well as Excellencies ; and therefore it is Humilitie and safety , for men rather to decline , than assume such Appellations . Or if the name Iesuite may be admitted , for the Pretence or Intent of an Indeavour to save soules ; too extreame an Arrogancy it is , for a Sect of men to assume a title as peculiar to themselves , which is as claimeable by all the Ministers of the Gospell . This covetuous zeale is not allowable ! But the name Christ , implying our Saviours spirituall annointing ; may for our proportion descend to us ; may as a Holy oile descend from the Head to the Skirts of the Garment : and so from Christ , we may happily and fitly be called Christians . True it is , God has annointed him above his fellows : yet a truth it is also , that his fellows are annointed : nay , they were not his fellows if they were not annointed . And as he has annointed them with Him ; so has he annointed them by Him , and for his sake . Wherfore though the name Christ and also Christian , may signifie annointed ; yet as the one name is derived from the other ; so is our Annointing deriv'd from His. And since this annointing includes all blessings , and all these blessings come by our blessed Saviour , let him be accursed that loves not our Lord Jesus Christ . The word here for Love , is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which signifies a lesse degree of love than the former : and therefore he that beares not so small affection to our Saviour , justly deserves to be an Anathema . Yet the greatest part of such as professe Christ , are rather content to receive his blessings , his outward blessings , than his Commands : or if they receive them 't is so unwillingly , that we may feare they rather Indure him , than Love him . But our Apostle curses all them that doe not love him : among whom the Greek Interpreters generally understand , all that offend God by grievous sinnes ; such as Schismatiques , Fornicatours , Eaters of meat offered to Idols , unworthy Communicants , Denyers of the Resurrection , and the like . Need then we have to learne the nature of love ; and learne it we may from the Body , from that part of the body , the Liver , which is by nature appointed as the Instrument and seat of Love . It is the seate of Love , as Salomon implies Prov. 7.23 . whiles he saies , the adulterer goes on , till a dart strike through his liver . The liver is the fountaine of the veines , and the first instrument of blood ; the lappes or extremities of it compassing and comforting the stomach : thus sacred Love compasses and strengthens our spirituall appetite , and is as the fountaine of all devout affections ! The Liver is made of blood , and it makes blood , so is our spirituall love begotten by God's love of us ; and then increases into greater and new love of God : imitating in this the figure of the liver : which is shaped like a crescent or the Moone in her increase ! The liver makes blood out of the purest and most aëry part of the matter it workes upon : and thus does spirituall love arise from the purer parts and contemplation of those things it considers . The Liver is the chiefe seate of the nutritive facultie , and by the veines conveighs blood to all parts of the body , so is love the chiefe instrument of spirituall nourishment , dispensing a chierfull heate and alacrity to all actions of a Christian ! The temper of the liver consists in heate and moisture , qualities which singularly prolong life : so the sacred heate and living moisture of spirituall love shall maintaine us into an eternity of life ! And as in the Liver is made that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or separation of the profitable humours from the bad : so an intimate power and degree of spirituall love , separates our thoughts from the corruptions and vaine humours of the World ! The Hebrews call the Liver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 29.13 . for the weightinesse of it through the abundance of blood , which abundance is the materiall occasion of the abundance of spirits ; thus likewise holy love , which is the true spirituall blood , is fill'd with the abundance of purer spirits , which are the quick extasies and raptures of the soule ! In the Judaicall Sacrifices the caule of the Liver was to be burnt unto the Lord ; not only to expresse , that we ought to be purged from our naturall Lust , but also that we should be purisyed into a supernaturall Love . O then let us love the Lord , who is as unwilling to curse us , as he is able to doe it : who cannot loose his true Dominion , though we would loose our seeming obedience : who will judge all men with a Judgement , that shall be Just , and yet Extreame : since all shall receive from him , an everlasting reward . Let us Love our Jesus , our mercifull Saviour : who descended from Heaven , that we might ascend to it : who descended to Us , that we might not descend to Hell : who descended to the Infamie of the Crosse , that we might ascend to the honour of the Love of Iesus : Let us then bow the Knee to him that bowed the Head for us and gave up the Ghost . And let us Love the Christ of God , the Annointed ; let us returne unto him the holy Savour of his own oile , wherewith he has annointed us : let us thank him for his Grace , with his own Grace ; let us at least make so cheap a recompence ; this being the acceptable art of Grace ; whereby we shall not need to feare this our Apostle's Anathema ; but with Truth and Comfort crie Maranatha , The Lord shall come , he shall come for our Deliverance . Which grant unto us most mercifull Father ; that when thy Sonne , thy Christ , our Lord Iesus shall appeare , we may have confidence and not be ashamed before him , at his Comming ! To whom with thee , O Father , and thy blessed Spirit be all Praise and Glory now and for ever .

FINIS .