Sermons preached by that reverend and learned divine Richard Clerke, Dr. in Divinitie; sometimes fellovv of Christ Colledge in Cambridge. One of the most learned translators of our English Bible; preacher in the famous metropolitan church of Christ, Canterbury. Since his death, published for the common good, by Charles White, Mr. in Arts, and one of the six preachers of Christ Church, Canterbury

OF THE NATIVITIE . The first Sermon . PREACHED VPON CHRISTMAS-DAY . Ioan . 1. 29. Ecce Agnus Dei , qui tollit peccatum mundi . Iohn 1. 29. Behold the Lambe of God , which taketh away the sinne of the world .

THE Argument of my Text is the voice of a Crier , proclaiming the Messias ; the oiez fits Iohn well . For the Fathers call Ecce , Praeconem Dei , Gods Cryer , and this is Iohn the Baptist , whom the Prophet cals a Cryer . Onely where the use of Cryers among men , is to make a triple oiez , Iohn makes his but twise . It is againe , ver . 36. For the eye is quicker , then the eare ; one iteration may suffice that sense . And indeed this is not an oiez , but a voiez , the Cry is to the eye , Ecce , Behold .

The Prophets cryed Ecce as well as Iohn . So did Esai , Behold a Virgin shall conceive . So did Zacharia , Ecce Rex tuus venit , Behold thy King commeth . But their Cry was but {αβγδ} , their cry was to the eye , but to the eye of Faith . But Iohn the Baptist , whom our Saviour calleth more then a Prophet , his Ecce is {αβγδ} , not to the eye of Faith , but to the eye of flesh . Iohn that was Christs Harbenger , is his Herauld now , not to runne before him , as his {αβγδ} , but to cry before him ; to proclaime him to the people . That he doth here , but not in Proclamation stile ; few words , but of force ; but five in all ; but like Christs five Barley loves , able to feed thousands ; like Davids five smooth stones , able to fell Giants , even Sathan , the great Goliah of Hell .

Doth the Oiez of a Cryer excite the eares of men ; and the Ecce of a Prophet stirres it not the eyes of men ? Doe we not hearken , when the one cryes heare ; and will we not looke , when the other cries , loe . As therefore Esay , when God bad him Cry , askt , what shall I cry ; so the Baptist in my Text crying Ecce , Behold , let us answer , what shall we behold ? The cry containes five wordes ; let us ( if you please ) behold five things , for every word one . The first , the Object , it is a Lambe ; Behold the Lambe . The next the Owner , it is Gods Lambe ; Behold the Lambe of God . The third , his act or office , it is to beare , for so Saint Peter consters it . The fourth , the burthen , it is sinne . The last , the bulke of the burthen , it is a world of sinne . Behold the Lambe of God , that beares the sinne of the world . These are the things conteined in my Text ; I will speake of them severally .

Doth not Saint Iohn the Evangelist call Christ a Lion ? Apoc . 5. 5. Why doth Saint Iohn the Baptist call him then a Lambe ? The Lion and the Lambe , the Prophet Esay tels us , both shall dwell together in the daies of Christ : but may they both be together in the person of Christ ? not onely in one place together , but also in one case together ? Different respects may tie discordant titles unto one Subject . His courage against Sathan , whom he conquered , his patience among men , whom he suffered , declared there was met in one Messias , the stoutnesse of a Lion , and the meekenesse of a Lambe . Saint Bernards distinction so determines it , Agnus in passione , Leo in resurrectione , he rose like a Lion , but he suffered like a Lambe .

Christ askes in the Gospell , Whereunto shall I liken the Kingdome of God ? I may much rather aske , whereunto shall I liken the Sonne of God ? Iohn Baptist doth liken him here unto a Lambe ; the fairest of all men , so David calleth Christ , to the best of all beasts : so Philo cales the Lambe , {αβγδ} , the best of the brute Creatures . A name , not newly founded , nor onely used by the Baptist . Both Esay before him , the Evangelicall Prophet , and Saint Iohn after him , the propheticall Evangelist , almost in every Chapter of his Revelation , hath called Christ , the Lambe . All three of them doe grace it with a note of demonstration , the Prophet and Evangelist with an article alone , but the Baptist in my Text , with a particle besides , Behold the Lambe ; both of them demonstrative ; yea which is not easie to parallel in Scripture , article upon article ; every word hath one ; {αβγδ} . Surely we must thinke , where the spirit hath beene pleased to make so many markes , that the matter is remarkeable ; worthy both the preachers carefull paines , and the peoples heedfull eares , {αβγδ} , the Lambe . Christ was Agnus singulariter . Aug. tract . 7. in Ioan . col. 62.

You that are learned , I would not with your leave , lose the article . Christ saith , that one iota shall not faile of his word : shall not an I , and shall not an O? It is indeed a little one ; but it waites on him , that cals himselfe a great one . I am Alpha and Omega , saith this Lambe in the Apocalypse .

Behold the Lambe ; What Lambe ? As the name is {αβγδ} so the note is {αβγδ} , it hath relation to the Lambe in the law ; the famous Paschall Lambe , the type of the Messias . Looke at that Lambe , and see our Saviour . The blood of that Lambe striken with Hyssope on the doorepostes of their houses , preserved the people from the plague of the destroyer . The bunche of Hysope is the type of faith , which dipped in Christs death , and stricken on our hearts , the houses of our soules , preserves the same from sathan , and all the powers of Hell . And therefore as that Lambe was called the Passeover ; so is also Christ . 1 Cor . 5. 7. Saint Paul cals him our Passeover . The Article in this place alludes to this Lambe , {αβγδ} the Lambe .

Yet the aime of the Article is not at that Lambe alone . The Law hath other Lambes , some for the daily sacrifice , some for trespasses , and some for peace : but all for one maine purpose , to be reconciliations , and propitiations , and ransoms for sinne ; but all in type . The truth , and substance , and body of them all , is hee , whom saint Iohn heere pointeth at . Christ is {αβγδ} , he is the Lambe . And therefore all those termes , reconciliation , propitiation , ransome , and peace , are all by the Apostles conferred upon Christ . Those Lambes were but signifiers , shaddowes , and resemblances of Christ to come ; whom now being come , the Baptist points at in my Text ; and his finger is the article , {αβγδ} , Behold the Lambe .

And why a Lambe ? Was not the goate and bullocke among the beasts , and the dove and turtle among the foules , used in the Law to be offered to the Lord , as well as the Lambe ? Surely this holy man of God spake as he was guided by the Holy Ghost . That Holy Ghost , which doth all things numero , mensura , pondere , that numbreth , and measureth , and pondereth all things , words as well as workes , hath in precise proportion made choise of the Lambe before the other beastes , as the fittest of them all . Hee that was to yeeld a double obedience , both active to the Law , and passive to the Curse , both by his holynesse to merit life for us , and in his lowlinesse to suffer death for us , it behoved him to be both innocentissimus , and patientissimus ; and so of all brute creatures , likest to the Lambe , the meekest and most harmeles of the beasts . Christ for these two causes , heere is cald a Lambe ; a Lambe , both for his Innocency , and his Meeknesse : so harmelesse , that he never hurt others ; so meeke that he resisted not any that hurt him .

First for his Innocency , let his Iudge judge that , Iohn 18. Behold I finde no fault at all in him . Surely Pilate was not partiall . Or say hee was , Sathan himselfe , Christs dea●liest enemy , who seekes to sift men , Luk . 22. He sought , but could not finde . Iohn 14. Non habet in me quicquam , he could finde no fault in him . [ And therefore saint Peter calleth him a Lambe , {αβγδ} , sine macula , sine momo ; not onely without sinne , but without any darer to charge him with sinne . All men have their Momos , their Censurers , be they never so upright ; that rather then faile , if they finde no vice , will carpe at vertue . But Christ was without chalenger . Yea the Councell to condemne him , were faine to seeke false witnesses , but could finde none : and though many came , yet found they none , saith the Evangelist . {αβγδ} , Momus himselfe could find no fault in him . ] Not in his hands , Peccatum non fecit , he did no sinne , saith Peter . Not in his mouth ; there was no guile in it . Not in his heart : though sathans siffe could not come there , yet the Apostle cleares that too , {αβγδ} , our Saviour knew no sinne . And therefore whereas others are called holy , saint Augustine cals Christ Sanctum Sanctorum , the holiest of the holy ; for he was wholly holy . So he singes unto his spouse , who better might have sung it unto him , Thou art all faire , my Love , and there is no spot in thee . Saint Iohn hath the generall , 1 Epist. 3. 6. In him was no sinne . Not actuall sinne ; Peccatorum dimissor , non commissor , Aug. a bearer of sinne , in my Text , a forbearer of sinne , saith that Father , but no doer of sinne . Not originall sinne ; saint Augustine was but a young Divine , when he feared to beleeve in Christ , in carne natum , for feare he should be forc't to beleeve also in him , ex carne inquinatum . For Christs conception was by the holy Ghost , and his seed was sanctified , though in a sinners wombe .

Secondly , for Meekenesse , he might be cald a Lambe , which Philo cals {αβγδ} , the meekest , and mildest , and gentlest of the beasts . That whereas every creature hath some curstnesse in his kind , even the smallest flye his spleen , and the little ant his gall , the Baptist hath singled out the Lambe , to resemble our Saviour unto it , which Philo cals {αβγδ} , the meekest , the mildest , the gentlest of the Creatures .

The sheepe is led unto the slaughter without strife , and the Lambe ( saith the Prophet ) is dumbe before the shearer . Christ was led to Gabbatha , to Golgotha , to the one to be shorne ; to the other to be slaine , without resistance , without clamour . To be shorne ? nay to be torne . It sufficed not his persecutors to fleece him only , but they would flea him too . His coate sufficed them not ; but they rent his skinne . The sheepe shearer cares not to clippe the wooll , but hee will not cut the skinne . They had pitty on his coate , but no pitty on his body . His coate they would not cut , but cast lots for it whole . But they tore his skinne with scourges , and the whips , like ploughes made furrowes on his backe . Nay neither did his skinne content their cruelty ; but as thinking that torture to be but superficiall , they digged deepe into his flesh ; and as the Psalme saith of Ioseph , the iron entered into his very soule .

Thus tortured , thus martired , as never any shearer , never any slaughter-man handled any Lambe , yet like that Lambe in Esay , he bore all their Butchery with silent patience , without clamour , without strife . St. Peter showes the one , {αβγδ} , when he was reviled , he reviled not againe . And for the other , a sword was drawne , and a man maimed at Christs reprehension ; but it was not with Christs will , who cured the maime , and rebuked the Disciple . An extraordinary patience , to suffer wrong , indignity , extremity , to suffer it with silence ; without mone , without grone . It is more then mans patience ; flesh and bloud are not able to doe it . Tell me not of Moses : I know the Scripture cals him the meekest man on Earth . But did he not murmure at the waters of Meribah ? Tell me not of Iob . You have heard ( saith saint Iames ) of Iobs patience . Nay let us rather hearken to Christs patience , farre beyond Iobs , Iob suffered much , but not in silence : hee curst , and he complained . But our Saviour Christ in the admirable strength of his incomparable patience , Like a Lambe ( saith the Prophet ) dumbe before his shearer , not once opened his mouth .

Say not I hyperbolize ; it is Gods spirits speech , and it is not hyperbolicall . Surely our Saviour opened his mouth ; yea he spake seaven sundry times upon the Crosse . But he spake not one word against his persecutours . Nay he prayed for them expressely , Father forgive them , they know not what they doe . That as we use to say of one , that yeelds up his Ghost quietly , without strugling with death , that hee dyed like a Lambe ; so we may say of Christ above all the sonnes of men , for his matchlesse meekenesse in all his martyrdome , yea and his peereles patience in the pangs of death , that he departed like a Lambe . I am too long in this point ; I come unto the next ; I will be very short in it .

Behold the Lambe : what Lambe ? the Lambe of God . Hee , who is called by Saint Paul , Christus Dei , the Christ of God , is here called by the Baptist , Agnus Dei , the Lambe of God , The phrase is unusuall , found onely in this Chapter . Both Prophets and Evangelists call Christ a Lambe ; but never was he called Gods Lambe , but by Iohn Baptist . And why Gods Lambe ? are not all Lambes the Lords ? So sayes the Psalmist , that all the beasts of the forest are his , and so are the cattell upon a thousand hills .

The different senses guessed by Divines , it shall not skill to cite , save onely one ; that as offrings and sacrifices are called theirs in Scripture , who presented them ; so Christ is called Gods Lambe , because hee offered him . The Lambe , which Abel offered , is called {αβγδ} his sacrifice . Gen. 4. The bullocke ; which the people were to offer for their sinne , Levit . 4. is called there by Moses {αβγδ} the peoples sinne offring . Christ being Gods sacrifice , offred by Gods selfe , is justly called Gods Lambe . For God gave Christ , Iohn 3. 16. that {αβγδ} , the Fathers say , dedit , idest , tradidit , God delivered him , more to the word , God did {αβγδ} , God did offer him ; I say , God delivered him , God offered him , God sacrificed him for sinne . A worke of wonder , and worthy of an Ecce . God to whom belongs all offering , now to be himselfe an offerer . And say , he would be so ; had he nought to offer but his Sonne ? O Altitudo ! Oh the depth of the riches of the love of God! was there no ransome for the sinne of man , but onely the offring of the Sonne of God ? Sufficed it not for sinne to sacrifice a Lambe ; but must it also be the Lambe of God ? Must the Altar be a Crosse ? and must Christ be the Crucifixe ? and was there no other to offer him , but God ? the Father so farre to forget all affection , to sacrifice his Sonne ?

Such was Gods love , such was mans sinne , as imposed an oportet upon both persons : O portuit Christum pati , saith himselfe ; it behooved both Christ to be the sufferer , and God to be the offerer . The Lambes in the Law were but onely for the Iewes ; and that but for a time ; and that not of any worth , or vertue in themselves : but that God so accepted them . They served in that sort , being but the Lambes of men . But he , that should beare the sinne of a world , both a world of people , and a world of time , must be the Lambe of God . The loade of that sinne was too heavy to be laid on the Lambes in the Law , which were to be taken out of the flockes of men . That burthen could onely be borne by this Lambe , that was taken out of the bosome of God .

The next point is the Act ; that Beareth . The originall terme hath two translations , to beare , or to take away . Saint Peter parallels the former α sense , himselfe bore our sinnes ( saith the Apostle ) in his body A frequent phrase in the old Testament , signifying commonly the imputation , or the punishment of sinne . Christ bore it both wayes ; both the name of it , He was reckoned with the wicked : and the paine of it , Gods curse , and death . Esay hath them both together , cap . 53. He bore our infirmities , there is the guilt , and carried our sorrowes , there is the paine .

First for the imputation : the Prophet hath exprest it , Cum sceleratis reputatus est , there is the very terme . The Gospel translates it , {αβγδ} . He whom S. Peter calls {αβγδ} , i . spotlesse , was accounted {αβγδ} , with the lawlesse . Christ is the scape-goate in the law , upon which were laid all the sinnes of the people . They did them , but the goate bore them . So the Prophet saith of Christ , All our iniquities the Lord hath laid on him , Esa . 53. 6. Wee acted them , but Christ carryed them . God hath remooved them from us to Christ . The bond of our handwriting , the record of our sinnes , Christ nailed it to his Crosse . Wee are freed from the debt : our Saviours Assumpsit hath discharged us . We stand before God , but in the Lambes livery , our robe of righteousnes is woven of his wooll , and we may say to Christ , as Christ said to his Father , {αβγδ} , all thy things are mine , and all my things are thine . Christs merits are made ours , and our sins are made his . Iohn 17. 10.

Now for the execution ; the beasts in the Law , that were slaine to be sacrificed , dyed not for themselves . The death was due to them , in whose names they were offered . Christ , whom they signified , suffered for sinne , both torture , and slaughter , both in our stead . The Apostle therefore saith , Christ was made sinne , id est . a sinne offering ; the Fathers so conster it . I say not , Christ suffered all that we should : but all that Christ suffered , he suffered for us : the wrath of God , the curse of God , ignominie and death . His wrath ; Christ cryed in the sense of it , My God , My God , why hast thou forsaken me ? But that cry should have beene ours , and every sinner deserves to cry with David , My God , my God , why hast thou forsaken me ? Gods curse : Christ ( saith the Apostle ) was made a curse , Gal. 3. 13. but it followes there , for us . Shame ; the rebukes ( saith Christ ) of them that rebuke thee , fell upon me . Rom. 15. the rebukes were ours , but they lighted upon him . And for Death , Messias ( saith Daniel ) shall be slaine , {αβγδ} , but not for himselfe . Death was our debt : but it pleased him to pay it , that did not owe it . Mortem , quam non debebat , exolvit , saith Saint Augustine .

But this is not all ; there was a further debt was due to us ; Hell and Damnation ; Did he beare that too ? I say it not , the Fathers say it not , the Scriptures say it not . Some late Divines have said it , whom I censure not , that Christ suffered Hell in his soule . But let me tell you what Saint Augustine saith , Quis audeat dicere , who dareth be so bold ( saith that Father ) as to say , that Christ suffered Hell in his soule ? I once before referd you , so doe I now againe , to Bishop Bilsons booke , written of this point largely and learnedly .

Or haply doe you like the other Translation , that taketh away , β &c. ● a simple sinner , hearing Christ fell thrice under the burthen of the Crosse , may feare , lest he fall under the burthen of my sinne ; and so God may take it up , and lay it on me againe ; and therefore call rather for the other translation , that takes away my sinne . Say then the Ferre is Auferre , he hath taken it away .

Sundry other phrases equipollent unto this , are found in holy Scripture ; the covering of sinne , the purging it , the healing it , the washing it , Gods not remembring it , Gods hiding his face from it , his casting it behind his backe , his throwing it into the bottome of the Sea ; all of them comfortable , but none of them sounding so sweetly , as this heere . Sinne to be covered , will not serve ; for God may uncover it , for saith not our Saviour , Nihil est occultum , quod non revelabitur ? Nothing is so covered , but shall be revealed . Nor will it serve to purge it ; in purging any humour , some still remaines behind . Else why is the Popes purgatory , if Christ had purged sinne cleane ? Washing will not serve ; there are some staines , that will not out with washing . Healing will not serve ; relapse may worke worse danger then before . Will not God remember it ? how can that be ? for God can not forget , or though he could ; yet our sinnes are recorded ; and when the bookes shall be opened , his rolles will remember him . Say God doe hide his face from it ; God hath eares as well as eyes . Sinne is a cryer ; it will up unto his eare . Or though it selfe be silent , yet Sathan is {αβγδ} , i . e . a promoter ; he will informe . But God will cast it behind his backe , neither will that serve : For he is totus oculus , saith the Father , and hath eyes behind as well as before , Rev. 4. 6. Lastly , God will throw it into the bottome of the Sea : All will not serve . For at the resurrection , when the Sea shall be burnt up , Sinne will then be seene . Yea at the last day , when the Sea is summoned to give up her dead ; sinne haply will up with all . Or if it doe not , yet rather then faile , the devill himselfe will dive to fetch it up to judgement . Thus may foolish flesh little skilled in Scripture , object against those phrases . But this terme in my Text , to take away sinne , it takes away all argument , and the sinners soule is satisfied with it . Psal . 10. 15. Take away mine ungodlinesse , and thou shalt find none .

Christ hath not then borne onely , but he hath taken away our sinne . Yea least the terme Originall might scrupulise the sinner by the double sense ; Saint Paul to the Colossians , 2. 14. Hath put a glosse unto it , to doe away all doubt . Our Chirographum , i.e. the Bill of our hand , Our Bill of debt , that is , of sinne , Christ hath not onely cancelled it , that is , raced it with a few crosse lines , and so left it in the Creditours hands ; but to make all sure , he hath taken it out . So it is there , not onely {αβγδ} , he hath blotted it forth , but sustulit de medio , there is Iohns terme , and Pauls glosse together , sustulit de medio , he hath rent it from ever endangering us , he hath striken a naile through it , and affixt it to his Crosse . {αβγδ} , Nyssen in Hypapanten , hee hath slaine it , saith that Father ; nay he rested not in that , for so the corpse of sinne should still remaine ; but {αβγδ} , hee hath utterly abolisht it .

What ? will you say , doth not the Preacher presse the terme too farre ? hath the Lambe of God quite taken sinne away ? What say you to Concupiscence ? either you must say , it is no sinne , and that were Popery : or you must relent from the strictnesse of the terme , that Christ doth not utterly take away sinne . For Concupiscence remaines in us , in us all , all our life . It is the devils indeleble Character , which is never wholy done out till death .

I answer ; there are two things considerable in sinne , the strength of it , and the sting of it . The sting is twofold , for Sinne , like a Serpent , hath a biforked taile , reatus & supplicium , the guilt , and the paine . The guilt I call the incurring of the sentence , the desert of death . The paine is damnation . Both these the Lambe hath taken quite away . The beleever on that Lambe , is not so much as Reus , i . e . liable to the paine . The Obligatio ad poenam , i.e. the Imputation , God hath laid it on the Lambe And if the Imputation , then by consequent the paine .

Now for the other , the strength of sinne , the activity of that in-bred corruption , which both it selfe is sinne originally , and the source also of all actuall sinne , Gods Lambe hath taken that away too : Not the whole vigour of it , but the maine rigour of it . He hath not remooved Concupiscence it selfe ; but her power he hath abated , {αβγδ} , Epiph . he hath not slaughterd her , but he hath fetterd her : Shee workes still in us , but more weakely . To end this , this sinne , {αβγδ} , as Paul termes it , that hangs so fast on us , that clings so close to us , not onely {αβγδ} borne with us , but {αβγδ} bred in us ; so incorporated in our substance , that it is cald our Flesh , the Lambe of God hath taken it away . Not , ut non sit , but ut non praesit , ut non obsit ; not from being in us , but from ruling in us , and from hurting us . The site of it Christ hath not stird : but the might and spight of it , hee hath taken them away ; the might that it shall not regnare ; the spight that it shall not damnare . Sinne dwels in all , but it doth not reigne in the regenerate . Sinne cleaves to all ; but it condemnes not those , that are in Christ .

Behold the Lambe , that beares , saith the Baptist ; the tense of the verbe hath matter in it too , both profitable , and comfortable . Not {αβγδ} , that hath borne , not {αβγδ} , that will beare , but {αβγδ} , that doth beare , the sinne of the world . Grammarians have a rule , {αβγδ} be Maximè {αβγδ} , present tenses are most active ; the tense here doth argue the Act to bee perpetuall , that doth beare it , i.e. that is alwaies bearing it ; the act but once , but the effect for ever . Christ is heri , hodie , & semper idem , saith the Apostle , Yesterday , to day , and ever the same . Yesterday , i.e. to Adam and David , to day , i.e. to Peter and Iohn ; and ever , i.e. to us and our posterity . Christ sits beside his Father ; and the sufferings of his Sonne are ever in his sight , and the Psalmes are excellent , though censured by some , both the Sinners Lamentation , and his humble sute , in which he sings of Christ , his bloudy wounds are yet to see , and that his blood is not yet dry . And I will prescribe to none , but I verily beleeve , that the scarres of Christs wounds are yet still in his body ; and what is Cicatrix , but vulneris refricatrix , scarres the present prints , and fresh remembrancers of old wounds ? Christ dyed but once , but the vertue of his death is such to man , that he may say with Paul , I die daily . I say , Christs suffering , his offering was not often , it was but once : but by that one oblation ; my Sire , my selfe , my seed , id est , time past , time present , and time to come , are freed from their sinnes .

To end this third point , Behold the Lambe of God , that beares , &c. How doth he beare ? Saint Peter tels us how , he bore them on his body . Burthens are borne on the necke and shoulders : he bore the loade of sinne in his whole body : every part had a part of it ; from head to foote ; yea from the crowne of his head , to the sole of his foote . For the thornes were platted on the top of his head , and the naile went through the bottome of his feete : His body bore it every way , summum , imum , medium ; the Crowne above , the naile beneath , the speare in the midst . Before , behind : his backe scourged , his brest gaged ; On the right hand , on the le●t , his armes expanded , and nailed to the Crosse . Nay his burthen was not confined with his body ; neither head , nor feet , nor hands did determine them . Though he were retched and stretched to the uttermost straine , as it were upon a racke , that as the Psalmist speaketh , they might tell all his bones ; yet his loade went beyond the dimension of his Limmes , was longer , and deeper , and broader then his body . For a title was over his head , that upbraided him ; the people were under his feete ; they derided him ; and the theeves aloofe on each side disparaged him . For he hanging in the midst , and that ( as some write ) upon a higher tree , then they , appeared to the people , a mainer malefactour , and offender worse then they . Nay Saint Peter saith not all , when he saith , that he bore our sinne on his body : his soule also felt the weight of it . The burthen not onely pressed his body , but it sadded his soule ; My Soule ( saith our Saviour ) is sad unto the death . The sense of the unsupportable waight of it , sinking to his soule , both forced from his face drops of bloud in the garden , and wrested from his mouth that strong cry upon the Crosse ; Eli , Eli , Lammah sabachthani , My God , my God , Why hast thou forsaken me ?

The fourth point is the Burthen . Sinne is the heaviest thing in the world . What creature so ever it is in , it sinkes him downe to hell . The earth by Philosophy is the Center of all weight ; there is no heavy body , but it resteth there . But sinne is so weighty that the earth can not beare it ; it seekes a lower Center , and it sinkes the Creature downe unto hell . The sinne of schisme in Dathan and Abiram could not rest on earth ; the ground was faine to open , and let them downe to hell . Nay Angels themselves , the lightest of Gods creatures , yet sinne waighed them downe , as the Prophet speaketh , from the sides of the North , to the sides of the pit : to the sides ? Nay to the bottome of that bottomlesse pit , to the nethermost hell . What needs David say , Psalme 18. funes inferni , the ropes of hell . Sinne needs no haling ; it is so heavy , that it fals downe headlong into hell .

Sinne is a heavy burthen ; Cain complained of it : My sinne is heavier , then I can beare . David complained of it , Psalme 38 {αβγδ} they were too sad for him . What cite I men and Angels ; God himselfe incarnate , Christ complained of it . It made him sweate under it , and the sweate was bloud . Yea it made him grone under it , as a wagon groneth , that is ful of sheaves . Nay it made him cry out under it , cum clamore valido , Heb . 5. with a strong cry , My God , my God , &c. What should I labour to amplifie the weight of it ? It is like the weight of glory , 2 Cor , 4. 17. {αβγδ} , words cannot utter it , for wit cannot imagine it . This loade , this Lambe , this day , hath borne for us ; Marveile not at Samson , that bore the gates of Azzah ; here is a Lambe , that bore the gates of hell .

The burthen of sinne , you have heard the weight of it , may it please you now to see the bulke of it . It is the sinne of the world . When sinne is singlest , it is heavy then . One breach of one law weighes downe to hell . If sinne shall grow in number , the loade must grow in weight . But when numbers doe sinne , what is the burthen ▪ then ? The loade which the Lambe hath adventured to beare ; it is not of one sinne , it is not of many sinnes , nay not the many sinnes of many , but all the sinnes of all , the sinnes of the whole world . A terme of large extent ; take it {αβγδ} , for all nations , or {αβγδ} , for all times , or {αβγδ} , for all states , all people , whensoever living , wheresoever breathing , whatsoever being , the loade of all their sinnes is laid upon the Lambe , the word is very excellent which the Prophet Esay hath , 53. 6. all our iniquities {αβγδ} God hath made them meete in Christ . God hath made Christ the center of all sinnes .

For altogether , Christ joynes with Iohn in the generality , Christs cry with Iohns cry , Venite ad me omnes , Come unto me all ; all now , all hereafter : all here , all every where ; all of all conditions , omnes laborantes , all that are heavy laden , and I will refresh you ; your sins are your burthens , I will beare them for you all . His armes argued as much at his passion . He displaid them wide upon the Crosse , as it were to embrace , whosoever would come to him . For shall the power of the first Adam be stronger unto death , then the second unto life ? Nay , but as Augustine saith , Omnes , sicut Adam tabificavit , ita Christus justificavit , as by one man , the man Adam , Sinne entred into the world , and caught hold of all ; so also by one man , the man Christ , the grace of God , by the Lambe of God , hath abounded unto all .

Shall we see it in the severals ? I will be short in them . First for times : Saith not Christs selfe , that he was before Abraham ? His Disciple saith more , that the slaughter of this Lambe was from the worlds beginning . Even Adam and his wife , the first sinners upon earth , had their sinne borne by Christ . God said , Their seed shall break the Serpents head . Yet bore he not theirs onely , and all the times before him , as the nature of satisfaction is for trespasse past ; but for ages also after him , for us , and our posterity , his passio was propassio , he suffered before hand for our Sinnes .

Secondly for places ; came not Siloh from Iuda , and Iacobs children were they not Gods choise ? The Arke , the Covenant , the Pr●esthood , and the Promises , {αβγδ} , the Law , and the Adoption , these Princely prerogatives belongd they not to Israel ? The Gentiles were strangers , the Apostle cals them so . Nay the Gentiles were dogges , our Saviour cals them so , Math . ●5 . 26. It was Pauls question , hath the Lord care of Oxen ? I may better aske , hath the Lord care of dogges ? Surely the preferment of the Iew above the Gentile , Paul truely saith was much , much every manner of way . But yet in this particular , in the point of salvation , the saving of our soules , by the bearing of our sinnes , all their prerogatives prejudice not us . Christs propitiation is no impropriation . Iude cals salvation {αβγδ} , the common salvation . Gods saving health , Simeon retcheth it to all people : yea Esay stretcheth it to the ends of the earth .

Nor will I grant the Iewes . Christ onely came of them . For I find Gentiles also in Christs line Ruth was a Moabite , and Rahab was of Iericho , neither of them Iewes . Let them not insult ; for Partus sequitur ventrem . But give Christ borne onely of the Iewes ; yet he was not borne onely for the Iewes . As the Angell saith , Natus est vobis , he was borne to them , Luke 2. 11. so the Prophet saith , natus est nobis , A Child is borne to us . Esay 9. 6. That Child was called Iesus , because he should save his people from their sins . His people ? they were Iewes . But so are Gentiles too . The Prophet O see tels us , Loammi was made Ammi , God said to Heathens , Populus meus tu , all nations are my people . Gentiles ( saith the Apostle ) are joynt-tenants with the Iewes , {αβγδ} , coheires and partners in the promise ; yea brethren to the Iewes , O se . 2. Doth the Prophet say , Salvation is in Sion ? Esay . 46. Why , the Aegyptian , the Aethiopian , the Babylonian , and the Philistine are borne in Sion . I am too long in this . They were the Lambs Apostles , that preacht the Gospell to all nations . Iohn cals them so . Apoc . 21. and the Church is the Lambes bride , so also termed there ; and it is cald out of all Countries . That Lambe , when he bore mans sinne upon the Crosse , he suffered in the East : but whether did he looke , whether did he point ? His face was to the Sea . , and his fingers pointed North and South : And the blood of his body , in which he bare our sinne , flowing every way , was an embleme of salvation shewing every way , His backe behind , his face and feet before , his hands on either side , shed forth a ransome for nations round about , and washt away the sinnes of all quarters under Heaven . Vide Theophilact . in Mat . 27. 33. So saith saint Augustine , Passio Domini , pretium est Orbis , the passion of the Lambe was the ransome of the Earth , and Saint Iohn in his Epistle , Christ is the reconciler of the sinnes of the whole world . Lastly , for all states .

OF THE NATIVITIE . The second Sermon . PREACHED VPON CHRISTMAS-DAY . ESAY 9. 6. For unto us a Child is Borne .

THE argument of my Text is according to the Day , the Nativity of Christ , three words in the Originall , a Person , Who ? a Child ; an Action , What ? is Borne ; the Purpose , Why ? for us . These three Questions my theame , Who ? What ? and Why ? Who the Child ? God . What the Birth ? his taking Flesh . Why for us ? for our Salvation . God was Incarnate , to save Man . That s the Paraphrase of my Text , and the summe of all that I shal say .

For the first , a Child . The English word is ambiguous , makes no distinction betweene Sexe or Age . Whom we beare or beget , wee call our Children , whether Sonnes , or Daughters , yong or old . In the learned tongues it is not so ; they difference both . The Child here is for Age , an Infant ; and for Sexe a Sonne .

For the one , When Christ would take our Flesh ; he would not be a Woman , but a Man . To bee true Man , it skild not , whether Sexe he should assume . Women are mankind , as well as Men ; each of equall perfection , and in Gods love alike , and each made in Gods Image . But some preheminence God gave the Man above the Woman ; the rather for her tempting him to fall . Paul saies , he is her head , & she the weaker vessell . That knew the Serpent , and therefore tempted her , not him . It pleased God therefore to take Flesh , though of the Woman , yet in the Mans Sexe . Not that the Womans Sexe disparaged his Deity ; but that his wisdome found it fit : Why ; I enquire not .

For the other , God might have made a body , have created it of earth , as he did Adams , a mans body of full growth ; and have breathed a living soule in it ; and so have assumed it to his Godhead . He rather chose to be Parvulus , a Child . Paul and Luke have two words , both of C●rist , {αβγδ} Pauls word of God is but exinanivit he emptied himselfe . But he did more , Annihilavit , made himselfe almost nothing . God would not onely be Man , though a state farre under God . For a man may be great ; the Sons of Anack were , the Amorite was , tall as the Cedar , sturdy as the Oke . But he would bee also the weakest of men . So is the Child , the new borne babe .

The weakest of men ? the weakest of all Creatures ; Vermis Ego , I am a worme , saies David . The worme is not so weake , as the new borne Child is : The Sonne of David would be weaker , then the worme . The worme creepes , the Child cannot . Every beasts yong ones finde the dammes teates : the Child does not , the n●ple must be put into the mouth . Such a man would God be , a Child . Christ is cald thus in the Prophets but once onely ; but in the Gospell almost twenty times . An Angell cals him an Infant ; St. Luke , the Child Iesus . His food , a Childs , Butter and Honie , Esay 7. His understanding too , want of wit to discerne betweene good and evill .

This hath seemed to some so unbeseeming God , that Nestorius said flatly , he never would acknowledge bimestrem aut trimestrem Deum , call an Infant God , of two or three moneths old . But he that scorned not to be Man , disdained not to be like to Man , in all things , saving sinne , Groweth in the Wombe , Birth out of it , to sucke the breast , be laid in cradle , swathed in cloathes , borne in armes , suffer and doe all things , this heavenly Sonne of Man , like all earthly Sons of Women . In some of these particulars , Papists doe oppose ; which I passe by , as not much pertinent . All worthy the wonderment , the amazement of all men . Of which , more ; when I shall have treated of the next word , which doth necessitate this . Esay addes , Natus est , Is Borne : that cannot be , except a Child . I come therefore to that . A Child is Borne . For never did Womans wombe deliver a Man growne . A Camell goes not through a needles eye . Bee that the first scruple in the second word , Natus est , is Borne .

Bearing presumes the opening of the Wombe . That Christ did not , Papists say , some Fathers too . But moe say , that he did , Papists rejoyne , that they said it Pio sensu .

If the thing seeme absurd , that a Child should so be borne : they maintaine , Christs birth was so by especiall dispensation , and Gods omnipotent power . By which , Christs body rising , passed through the graves stone , risen ( the dores being shut ) yet went in to his Disciples ; and now is in the Sacrament at once in many places . All alike true . Better , leave this scruple , then discourse it . Heare an other .

Neare kinne to it , is Mari●s Virginity ; a Virgin beare a Child ? That Nature denies , Heathens deride : but needes no proofe , all Christians beleeving it . They have reason . Scripture avouches it . That one should , the Prophet saies , Esay 7. 14. That one did , the Gospell saies , Luk . 2. 7. I will say with St. Austin , Tu disputa ; ego credam , Dispute it , who so lists ; I will beleeve it .

But why Natus , Borne ? Sufficed not Incarnatus , Christs taking flesh ? Iohn saies , the Word tooke flesh , Verbum Caro factum est . That s his Incarnation ; hee saies nothing of his Birth . Must hee needes be Natus because Incarnatus , Borne , because Incarnate ? Pauls Ma●●festatus in Carne , God manifested in the flesh , could it not be , but by Generation onely ? G●d by power could have w●ought it otherwise : but he had decreed , it should be thus . Adam and Eve , both were Incarnate ; neither Borne . But Christ was Promist to come of Womans seed , Gen. 3. Her wombe must Breed and Beare him . He would honour our Condition , and hold it no disparage to his Divine Person , to be called the Sonne of Man . Every Sonne in prime and proper sense is Borne . There are Sonnes by Adoption , and some otherwaies : but the terme so is but Metaphor .

But why Natus est , Is Borne ? How is that true ? Christ was not yet Incarnate ; not borne in Esaies daies , not 700. yeares after . An unlearned Atheist would say , either he lyed ; or meant his Natus est , of some other , not of Christ ▪ If you read the first of Matthew , you shall find almost twenty generations betweene Esaies age , and Christs birth . But Esay lyes not , but speakes heere from Gods Spirit : who by the Prophets often delivers things to come , as if already past . But especially in Esay , whom the Fathers therefore call , not so much a Prophet as rather an Evangelist , an Evangelicall Prophet . As heere of Christs Nativity , so else where of his death , of all our Saviours sufferings , he writes , as of things past already . As heere Natus est , so there vulneratus est , attritus est , abscissus est , and many more in the same manner . David long before Esay did the like . This phrase therefore of Esaies the Gospell often iterates . The wise men in St. Matthew , Vbi est , qui natus est ? Where is he , that is borne King of the Iewes ? The Angell in Saint Luke , Natus est vobis , there is borne to you a Saviour . The Prophet Esay heere is not Testis singularis : Prophets and Evangelists , Angels and Apostles are Contests unto Esay . Enough of each word thus apart : weigh we them now joyntly , but with wonderment : they are well worthy .

A Child is Borne . Child-birth is ordinary ; there is no wonder in it , and yet there is . Though it seeme meerely naturall ; God hath in every birth his admirable worke . Though the babes body bee but small ; yet the way of birth is so unpassable ; that every Child would cost the mothers life , and die it selfe too in the delivery ; nay there would be no delivery at all ; did not Gods though usuall , yet admirable grace assist the Act by speciall providence . But God to bee the Child , and the Word Incarnate , to be borne , {αβγδ} , God in a Womans wombe , that is Miraculum miraculorum , a wonderable to amaze a world . {αβγδ} , Basil , the great God ( saith Saint Basil , ) to be a little Babe . The Ancient of daies , Coinfantiari , it is Irenaeus terme , to become an Infant . {αβγδ} , the King of eternity , to be Bimestris , trimestris , as Nestorius said , a Child of two or three moneths old . The Mighty , {αβγδ} , it is heere one of Gods attributes , the Almighty Iehova , to be a weake man , yea the weakest of men ; so Infants are . God Immensè magnus , unmeasurably great , that saies of himselfe , Caelum & terram impleo , Heaven and Earth cannot containe him , to be Palmaris , as David cals his daies , a Babe an handfull , a span long . He that doth Rugire , his voice , a Lions roare , to vouchsafe to Vagire , to cry like a poore Infant . He that guides ( as Iob speakes ) Arcturus , with his sonnes , ( i . ) the starres , to sucke a Womans neple , like our sonnes ; or as Saint Austin hath it , he that is Regens Sidera , to bee Sugens Vbera , the Sterner of the Starres , to sucke a womans brests . The founder of the Heavens , to be rocked in a Cradle : the swayer of the world , swathed in Infant clowtes ; it is {αβγδ} , a Greeke Father saies , a most incredible thing . The Word , who is God , to become flesh ; God who is a Spirit , to assume a body ; Majesty to put on Mortality , Power to turne infirmity ; God to become Man ; this is ( as the Poet speakes ) {αβγδ} , to bring heaven downe to earth . The earth wondered at Christs Nativity , to see a new Starre in Heaven . But Heaven might rather wonder to see a new Sunne on earth .

The first Word , raises all this wonder : the second addes more to it . You heare , Quis Puer , who the Child is : aske Vnde Natus , who bore this Child ? The Nicen Creed saies , Deus de Deo , God must be borne of God . So was God the Word , of God the Father . But the Child heere is God , and is borne of a Woman . Nestorius denied it ; but the true Church maintaines it ; and the Synod to that end , decreed Christs Mother to be styled {αβγδ} , the bearer of God . Indeed Christ tooke but his Man-hood from her Seed . But that Manhood being joyned to his God-head , in her wombe personally , we truely beleeve her to have borne God . The Word tooke flesh of her , and God lay in her wombe , and was borne of her body . A grand wonder , if but thus . But there is more . That woman was a Virgin . A Virgin beare a Childe ? Nature abhorres to heare it . Put both words together , the Bearer a Virgin , and the Child God . Paul might well call it {αβγδ} , a great mystery , {αβγδ} , saies Chysostome , great indeed , {αβγδ} , full of wonderment and astonishment . Paul saies but factum ex Muliere , God sent his Sonne made of a Woman ; that termes true , but too generall ; and the Word might meane a Wife . But Esay is more explicate ; Behold , a Virgin shall conceive and beare . That indeed required an Ecce . Jeremie calles it a new thing , Foemina circundabit virum , that a Woman should compasse a Man . Surely this is a thing more new , more strange , a Virgin to compasse a God . A Virgin to beare , Mirandum ; to beare God , Stupendum . At the wonder of the one , the Virgins selfe cryed out , Quomodo fiet istud ? How was it possible , shee should conceive , not knowing man ? But take both at once ; they are worthy the wonder even of Angels also . I thinke Gabriel that told her it , was amazed at it , yea were it not , that God saith , Gen. 18. nothing can be wonderfull to him , worthy the wonderment even of Gods selfe . Very fitly therefore it followes in this verse , the Childs name shall be wonderfull .

To end this , [ Christs Incarnation a Greeke Father cals {αβγδ} the most incredible thing , that ever was . Hee meanes , to mans conceite . ] Surely that God should thus farre disparage his Divinity by the vnion of our flesh : and how his sacred Deity could close into one person with the humane nature : that is {αβγδ} , Cyril . Speech cannot expresse it , wit cannot conceive it . Every sober Christian must ( as Saint Basil wisheth ) {αβγδ} , rather seriously adore the Doer , then curiously enquire the manner . For as saith the same Father , {αβγδ} , the manner is above enquiry , Luther was wont to say , God will not have us Quoerists . I may better say , God will not have us Quomodists . For why God was Incarnate , the Scripture hath reveiled , but how , it hath not . Saint Paul calles it a Mystery , Saint Chrysostome saies , it is wonderfull . Then must wee not aske how it is ; For ( as Athanasius saies ) {αβγδ} a mystery reveiled , is no longer wondered at . Thus then the Lord of Glory tooke unto himselfe the shape of a Servant . Man was first made after Gods Image ; but now God was made after Mans Image . God said of Man in Ironie , behold , Man is become like one of vs ? But now we may say of God in earnest , behold , God is become like one of us .

Now Actions all have their Intentions , aime at some end . Heere I may , I must be a Quaerist , aske , Why is this Childe borne ? Esay answers , For us , the last word in my Text . T is in the Booke , unto us ; that s all one in the Originall . Nobis , but one word , but pregnant , a word with a wombe , It beares a Child too ; meanes both quibus , & ad quid : both the Persons , who have benefit by this Birth ; and what the Benefit is . The later but latenter , t is but coucht . The Angel that speakes it out , is Esaies Interpreter , Luk . 2. To you is borne a Saviour . The Nicen Creed more plainly , For us men , and for our Salvation . First for ad quid , but a word , because t is but coucht onely .

Such a Child , and such a Birth , both of such wonder , must not be for nought . T is not parturiunt montes . The end is as admirable ; the Child is borne for our Salvation . The Act , you heard Chrysostome call it {αβγδ} , strange . The end , Clemens cals it {αβγδ} , great , very great , {αβγδ} , the greatest and the royallest of all the Acts of God . A Virgin to beare , and the Child to be God , all wits wonder at that : and the name Iesus , which signifies a Saviour , every knee bowes at it . T is {αβγδ} , ( Epiphanius his terme ) every man honours it . Nihil tam dignum Deo , nothing so worthy of God , as mans salvation . Tert . Indeed it was not worthy , the saving of 10000. worlds was too meane a thing for so rich a price , as Gods Sonnes birth . But it pleased him to esteeme one world , halfe of one world , nay not halfe ( for to how small a handfull is man compar'd with the Elect onely , the benefit of it with other Creatures ) worthy that price . For then Natus est , he was borne , nay , he was more , much more , it follows heere , for them Datus est , he was given , a Son is given to us , i . for us . Gods Son , Datus est , i . traditus est , so the Fathers conster it , was given to death for us . This theme were sweet , should I prosecute it . But the terme is not exprest . I leave ad quid , and come to quibus i . Nobis , to us .

First , Nobis peccatoribus , to us Sinners , that seemes without controversie . For if he came to save , it must be such , who neede saving , but sinners ? yet even this too is opposed . Pighius a Romanist , and Osiander a fond Dogmatist held , that though man had not sinned , Christ had come neverthelesse . But neither could tell , why . Paul sayes expresly , Iesus Christ came into the world , to save sinners . The child here saith himselfe , the Sonne of man came to save that was l●st . Proptereà veni , Iohn 12. 27. hee came of purpose to that end . Osiander was so impudent , as to contradict the Prophet , saith , wee were borne for Christ , Christ was not borne for us . That s crosse to the Creed , For us men , Christ was made man . Zachar●as saith it too , God hath raised up an horne of salvation unto us .

That men are meant , I neede not often iterate ; men only . Yet have the Angels benefit too by Christs birth . They also are by it , though not redeemed , yet confirmed . Not redeemed , because they fell not , the good Angels I meane ; but confirmed ; i . put out of feare of fall . But devils have no good at all by it : They crie to Christ , Quid nobis ? What have we to doe with thee Iesus , Sonne of God ? To men onely and to all , at least if we meane , genera singulorum , if not singulos generum , every severall man , yet some of every sort .

To all , that is , ad minimum , to men of all nations , times and states . For nobis doth not distinguish between sexe or age . For the first , Is God ( saith Paul ) God of the Iewes onely , and not also of the Gentiles ? Iob though an Edomite calls Christ his Redeemer . Christ was borne in Bethleem , a towne of the Iewes , but bred and brought up in Galilee of the Gentiles , and his title on the Crosse had as well Iesus of Nazareth , as King of the Iewes ; not onely Israels glory , in old Simeons song , but the light too of the Gentiles . For times , the ancient Patriarks , both before the floud and after it , Prophets and other holy men under the law , many beleevers in Christs dayes , and Saints sans nombre in all ages since , are within this little word , the child is borne for them . For estates , what s thy profession , or thy place , office , trade , occupation ? Art thou Priest , or Prophet , Captaine , or Counsellour , Publicane , Physitian , Tent-maker , Purple-seller , Fisherman , Carpenter , what neede I reckon moe ? The Gospell hath example of some saved of all these . Art thou a meere begger , or a man of wealth ? Poore Lazarus was laid in the bosome of rich Abraham . Bond and free , male and femall are all one ( S. Paul saith ) in Christ Iesus . For he was borne in mans sexe , but made of womans seede : and of two bond servants grinding at the mill , the one shall be received . The young and aged alike too . Iohn sprong for joy in his mothers wombe , at the presence of his Saviour in the Virgins wombe : and old Simeons armes embraced Gods salvation . Lastly , Anna a widdow , and Elizabeth a wife acknowledged Christ their Lord , and Mary a Virgine calls her Sonne her Saviour .

To conclude , all grant this Nobis , Christ was borne for us : but some say , sibi too , he was borne too for himselfe . Nemo sibi nascitur ; Plato saith , no man is borne for himselfe . Surely Christ was not . Some Schoolemen say , he was ; Christus sibi meruit , they all hold . But Daniel saith , Non sibi , 9. 26. It will little edifie to argue it ; I end . This child , this holy child , borne ( as on this day ) to us , the child Iesus interceede for us unto his Father , and by his holy Spirit seale unto our soules his grant of our salvation . Vnto which three sacred persons of , &c.

Christs Church , S. Mary Bredin .

OF THE NATIVITIE . The third Sermon . PREACHED VPON CHRISTMAS-DAY . HEB . 1. 3. Hath by himselfe purged our sinnes .

THE Preachers theme on this day should be of Christs birth : and Christ hath purged our sinnes by his death , not by his birth . My Text then sorts not with the time . But I have here spok before , often of Christs Nativitie . And why was Christ incarnate , but to fit himselfe to suffer , and so to purge our sinnes . And have we not this morning , though it be Christmas day , celebrated the Sacrament of our Saviours death ? And is not this Scripture a part of the Epistle appointed for this day ? Yea and the Prophet Esay in the first morning lesson , hath he not conjoyned Christs birth and death together ? Puer natus est nobis , filius datus est nobis , a child is borne for us , a sonne is given for us ; Datus , i . Traditus , as the Fathers conster it , given to death for us , so to purge our sins ? This Theme and Scripture then is seasonable enough ; consisting of foure termes ; an Act , Purging , the Object , Sinne , the Subject , Ours , the Instrument , Himselfe . Hath by himselfe purged our sinnes . The person is not mentioned ; that Point would be extravagant ; pertinent enough unto the purpose ; but my Text shall confine me . Of the foure forenamed Points , God assisting , with your patience , severally and briefely . Christmas dayes afternoone is not the best time for long attention .

First for the Act , t is purging , a necessary act . For sinne ( saith Saint Augustine ) aut sanabitur , aut damnabitur , must be if not purged , then damned . The terme whether a Physicke Metaphor , so made by some ; or alluding to the law of purging sinne by sacrifice , which rather seemes ; I shall pray leave to take it either way promiscuously . Sinne is {αβγδ} , the dung and filth , and sullage of the soule ; and Christ is {αβγδ} the expiation of that sinne . It Purgamentum , hee Piamentum . The Passion of the Sonne of God , the purgation of the sinne of man . For what is purgation , but an expiation i . a propitiation , an appeasing of Gods wrath on a sinner by sacrifice ? Who knowes Pauls meaning better than himselfe ? That which here is called a purging , Col. 1. 20. is called a pacifying . ( He did therefore {αβγδ} , offer up himselfe , that he might {αβγδ} , take away our sinne , Heb . 9. ult . ) I say , the end of Christs passion was to purge sinne , called therefore by Saint Augustine , the sacrifice of our purgation . Christ is dead , God is pleased , and sinne is pardoned .

But the terme hath yet more in it , to purge is to purifie , as well as to pacifie ; to pacifie God , and to purifie sinne in man . There is more in purging , than to pardon Sinne ( saith Saint Ambrose , Tegitur per charitatem , deletur per sanguinem , it is covered by the Fathers love , but quite done out by the Sonnes bloud . Hee did therefore {αβγδ} , offer up his Sonne , that hee might {αβγδ} , doe away our sinnes , Heb . 9. ult . Saint Iohns Epistle calls it cleansing , his Revelation washing ; Christ hath purged , i . hath purified , hath washed , and cleansed our sinnes with his bloud . Bloud should seeme rather to pollute , than purge ; to defile , than to make cleane . A thing bespraid with bloud , rather needs purging , than is purged by it . But that is the prerogative of Christs precious bloud ; because ( as Saint Paul speakes of it in the 20. of the Acts ) it is Gods owne bloud .

Hee hath purged our sinnes , {αβγδ} , is {αβγδ} as Saint Iames termeth it , wickednesse is filthinesse . The vulgar Latine shunning the eares offence , hath a more civill terme , Immundities , uncleanenesse . But a man may be too manerly in this . No terme too odious to bestow on sinne : Even in the Hebrew , which is called the holy tongue , and by Gods holy Spirit , sinne is not spar'd . Sinne in the civilest phrase is yet uncleannesse and impuritie . For so it pleaseth these daintie-eared dayes , though they act positive sinnes , yet to crave privative termes ; fine in naming them , though grosse in doing them . Be sinne no more then so ; yet needs it purging . For God endures not , heaven receives not any uncleane , any impure thing . Out of Christs side came water and bloud . Sinne is uncleanenesse ; that water washed it : it is impuritie ; that bloud hath purged it . Christ is the right Physitian , Epiphanius calls him so . Never could Physitian , never would Physitian offer to cure sinne ; it is the soules sicknesse . But medico omnipotenti nihil insanabile , Aug. Christs bloud is the right woundwort , that soveraine Panacea , which heales all diseases . God heales ( saith David ) all thine infirmities ; not heales them , that is covers them ; but he cures them , he removes them . Tollit ( saith Iohn the Baptist ) he takes sinne quite away .

Sinne is {αβγδ} , a Poison ; Christs bloud {αβγδ} , a Conterpoison . The poison ( saith Saint Cyprian ) which the Serpent shot into the heeles of all Eves sonnes , is drawne out by a plaister spread of Christs bloud . Physitians write of palma Christi , that it purgeth the body infected with a feaver . But here is sanguis Christi purgeth the soule , being sicke of sin . It is the Hysope , which David in the Psalme prayed to be purged with , and then he should be cleane : Cleane , not in superficie ; hee saith not only , wash me , and I shall be white ; but purge mee with Hyssope , and I shall be cleane ; not in cute , faire of skinne , but in corde , cleare of sinne . Purging pierceth deeper than bare washing : and yet in the 5. verse of the Apoca . Christ is but said to wash . But purging by Christ , and washing is all one . For the water of his side was Aqua fortis , a piercer and searcher even into the soule ; and so a purger too , as well as his bloud ; even a purger of sinne . [ Indeed , some say , sinne is not purged but pouled , onely topt , the stumpe abides , or at least but shaven , the rootes remaine ; Peccatum rasum , a peeld conceit of shavelings . Christs washing was not superficiall . Hee did Eluere , Eruere ; not lightly wet it , but wash it out ; not slightly cut it , but grubbe it up . ] Enough of the Act ; now to the Object .

Sinne , a right peccant humour , as Physitians speake : It is it , that Christ hath purged . The devill is a purger . Hee purged Eve and Adam , but it was of grace . Hee desires to purge us too ; but it is of faith , and of the feare of God . There are outlandish purgers too , from Rhemes and Rome ( for some like Physicke from Italian and French Doctors , rather than from English ) purgers of Heresie in pretence , but indeed of Truth . Grace , Faith , Gods feare and truth , need no purgation : that Physicke is for things impure . Sinne is corrupt , polluted , and uncleane : it needs the purging ; and Christ hath purged it .

Sin both originall and actuall , both which wee draw from Adam , and which we doe our selves , Christs bloud hath purged . All sinne , for so it is , 1 Iohn 1. 7. that place a glosse to this .

All sinne ? Will some man say : Concupiscence is sinne ; hath Christ purged that ? Is it not in us still ? In all of us ? Till death ? Or shall wee with the Papists denie it to be sinne ? It is sinne ; and Christ hath purged it ; but as Physitians use to purge bad humours . They rid not the whole humour quite out of the bodie : that were to kill the bodie not to cure it . The humours are our Radicals , the materialls of mans bodie . But they purge out their excesse , and their malignitie . So hath Christ purged concupiscence , not ut non sit , but it non ●bsit , not from being in us , but from hurting us . The malice of it hee hath purged . His bloud once purged , and his Spirit still checketh the enormitie of lust , but the infirmitie remaines . The might and spight of it he hath removed : the might , that it shall not regnare ; the spight , that it shall not damnare . But the site of it he hath not stird : it still dwels in our flesh , ad agonem , Aug. for our exercise .

I am naturally inclind to some disease ; even from the wombe ; it was in my conception . Physicke may ease the effects of it ; but it can not roote out the originals . The actuall operation it may ease ; but it can not cure the originall inclination . For the disposition is in my composition , Man is borne with concupiscence , begot with it . I would not say , Christ could not ; ( there the comparison failes betweene Christ and the Physitian ; he can doe all things ) but he did not purge out the pronenesse of the flesh to sinne , lusts inclination . He could ; for hee will at the resurrection free us quite from the infirmitie . But hee would not in this life . His bloud but purged the malice of concupiscence . The guilt and paine of it , desert of death and condemnation , both these are done away . But it is active still : the activitie is but purged in part ; the power abated onely , {αβγδ} , Epiph . Christ hath but curbed concupiscence : he hath fettered her , but not slaughtered her . For all the purging , she workes still in us ; but more weakely .

Papists here take advantage . They say , Paul saith no more , then Christ hath purged our sinnes . That is nothing to the paine . But sinne , staine , and paine are comites individui ; Christ hath purged both , or neither : [ Hippocrates twines , borne together , dead together ] in the 18. of Saint Mathew , saith not Christ , Omne debitum , the whole debt is discharged ? Either then the paine is no debt , or it is pardoned . Say Papist , is it debt or no ? If it be not ; then it is to be paied . If it be ; then it is pardoned . And if pardoned by the Father ; then purged by the Sonne . For the one pardons not , what the other purges not ; and so much onely for the second point .

Two termes are yet behind , the subject and the instrument . Christ purged sinne : but whose ? and how ? Whose sinnes ? and by what sacrifice ? The Remists text might ease me of this labour : for it hath neither . First , Whose ? Our sinnes , be it spoken to our shame ; but it also to our comfort . Man made in Gods owne Image , {αβγδ} , Gods conterfaict , saith the Tragicke ; lower indeed , David saith ; but little lower than the Angels ; Lord of all the creatures . Let him rule , saith God ; made with the deliberate consultation of the Trinitie , not Fiat , but faciamus , let us make man : {αβγδ} , a little heaven , Philo , nay {αβγδ} , a little world . Said I lower than the Angels ? greater than the Angels . God gave to them but Ministerium , ministring spirits : but he gave man , Magisterium , dominus universitatis , Tert . Lordship over all , {αβγδ} , amortall God ; not in Sathans mouth onely , Eritis sicut Dij , you shall be as Gods ; but by Gods owne nuncupation , Dixi , Dij estis , I said , yea are Gods . Shall so high a thing , Res sacra , so Seneca calls a man , a thing so high , so holy , defile himselfe with sinne , a thing so base , so unholy ? He whom the Poet termes Magnum Iovis incrementum , the divine seede of God , soile himselfe with sinne , Sathanae excrementum , even very devils dung ? Yet man so grac'd , so blest , he ownes these sinnes , Our sinnes . The more our shame .

Now for our comfort ; Sinne , it hath seased as well on Angels , as on man . The devill , and all the cursed feends in hell , were once blessed Angels in heaven , stood before the Trinitie , and beheld the face of God . But when Lucifer in his pride , envying Gods glory , said in his heart , I will ascend up into heaven , and advance my throne above the starres ; I will sit on the sides of the North , and be equall to the most highest . Then the Lord cast him downe from heaven unto hell , from the sides of the North , unto the sides of the pit . And all the rest of that rebellious Rout , partners of his conspiracie , God threw them also downe into the place of darkenesse , where they are reserved in everlasting chaines unto the judgement of the great Day . Man for his sinne was throwne out of Paradise , the creatures for his sake accurst , and himselfe sentenced to death and hell . Christ pitied man , but not the Angels . Their case alike for sinne , but not for grace . Their damnation is eternall . Origen hath some hope of them , themselves have none . For the fire is everlasting , which Christ saies is prepared for the devill and his angels . But a Redeemer was ordained for Man . Gods Sonne would be Incarnate , to recover him . His sinnes had wrought Gods wrath : and Christ by his Bloud vouchsaft to purge those sinnes , not the Angels , but our sinnes .

What if one should say to Christ , ( t is Christs owne supposition ) Medice , cura teipsum , Physitian heale thy Selfe ? He purgd our sinnes : why purgd he not his owne ? Aaron purgd sinnes ; but his owne , as well as others : For he was a sinner , like to them ; and therefore his sinneofferings were not for others onely , but also for himselfe . But Christ knew no sinne : Himselfe needed no sacrifice . Gabriel told Daniel Messias should be slaine , {αβγδ} , but not for himselfe . Christ hath purged our sinnes not his owne , he needed not ; not the Angels , it pleased him not . Gods Lambe must take away the sinnes of World . The Bloud of Iesus cleanseth us . He is the {αβγδ} , the Reconciliation , he is the Propitiation for our sinnes .

To end this ; Christ might have saved the Angels , and not us ; purged their sinnes , and not ours . But it pleased him to purge ours . The more his Mercy . The Angels his Souldiers , Luk . 2. The Persians had a Band , termed the Immortall Band , Socrates . Angels are so indeed , Gods immortall Band . His Souldiers : His Sonnes . Scripture calles often , Angels the Sonnes of God . Gods Sonnes ? Gods Selfe . Are they not called Elohim , that is , Gods ? Powers , Thrones , Dominions , Principalities , their Orders . We the Sonnes of Adam ; whose Father is Corruption , and the Wormes our sisters and kinswomen ; Iob 17. 14. Wormes our sisters ? Wormes our selves . Both Iob and David call us so , {αβγδ} , frames of clay , the Poets terme . Poets need not , the Apostles terme , vessels of Earth . This is nothing : all this makes us but vile . But ( which may make us odius to God ) his Enemies . Rom. 5. 10. We owne the sinnes , which Christ hath purged ; he purged our sinnes .

Yet rests the Instrument , wherewith Christ hath wrought this Act upon this Object . Per Semetipsum ; t is Himselfe . The Actour , and the Instrument are not lightly one ; heere they are , {αβγδ} , Epiph . both Priest and Sacrifice : or ( as Saint Augustine speakes to the Physicke Metaphor ) Ipse medicus , ipse medicina , both Physitian and Physicke too . The Preists of Aarons order purged sinne . They wrought the same Act , but by other Instrument . By Bloud , like Christ ; but by the bloud of Beasts . Hostia was Bestia , Beasts were Sinne-offrings . But Christ is the purger , and purgation both ; both Sacrifice and Priest . David saies in the Psalmes , that a Horse is accounted but a vaine thing to save a man . What then is a Goate , a Bullocke , or a Lambe ? Surely all as vaine as it : but that God had appointed them to be the types of Christ . All Beasts are peeres , in that respect ; all unable to purge sin ; the greatest as the least : but that God was pleased to accept of his owne Ordinance , untill the body came , whose shadowes they were . When that Body came ; he became the sacrifice ; and Christ per Semetipsum , purged our sinnes by Himselfe . Silver would not serve , nor Gold for our purgation ; which serve sometimes with Men . A World of Treasure is not worth a Soule . Angels would not serve , the divinest of the Creatures . The purge of sinne transcends the power of Angels : Gods Bloud must purge mans sinne , but in mans nature . Christ therefore to this Act would use no other Instrument , but his owne bloud . Himselfe hath purged our sinnes , by Himselfe . Why then it seemes , that purgatory is but an imposture , Indeed a purger ; but of purses , not of sinnes . One of the Popes mainest meanes , mainest demeanes ; sinne to be purged after death , let heathens hold it , who first devised it . T is a conceipt , becomes not Christians : whose sole purgation is Christs selfe , That after death , is prophane Paganisme . Then is the time {αβγδ} , of paine , not of purgation , saith Gregory Naz .

Another plea there is , in the case of indulgences , the Popes prerogative , a very speciall plea . It is Christs Vicarship . Doth Christ purge sinnes ? Why then the Pope does too : he is his Vicar . Surely he is , as other Bishops are Which of them is not Christs Vicar ? Substitutes to Christ , and his deputies Ministers for many Ghostly offices . But in this businesse he deputeth none . God the Father hath delegated him ; he hath subdelegated none . Should his Vicar doe that , which himselfe hath done in person ? For so is the phrase in the Communion booke , that Christ purged sinne in his owne Person . The Ministers in many things are his Commissioners , in the Word in the Sacraments , in Ordination . But the purging of sinnes , that worke he performed personally . To bind and loose sinne , that the Priest may doe ; but not to purge it . He might in the Law , but he may not in the Gospell . Christs Bloud was the onely sacrifice for sinne : and that he offered up Himselfe for it , himselfe alone . Others shed it , but for other purpose ; not to offer it to God for Sinne . The Priests , and People , the Iudge , and executioners , whosoever had a hand , any hand in Christs Passion , they all were shedders of his Bloud , Iudas and all , sathan and all . But the offering of it up for a ransome for mans sinne ; nay not {αβγδ} onely , to be a Ransome , but to speake to the Physicke sense , {αβγδ} , for a Lotion , to wash our Soule : a Lotion ? nay a potion , a purgative potion , to purge our sinne ; that was Christs Act , his Personall Act.

The Romane Catholicke sacrificing Priest saies , he does it too , at every Masse , at every Eucharist , he offers up Christs bloud and body for our sinnes . But it is but {αβγδ} , saith Saint Chysostome , a Remembrance , not a Sacrifice . An Act , that could be done , but once : and it Christ did in his owne person . Paul saies it often , and Saint Peter too , that Christ suffered not , Christ offered not himselfe more then once ; and by his Bloud shed but that once , purged sinne for ever .

Yet lest the Papist thinke me too refract , I will not deny utterly all power of purging to the Sacraments . Surely they purge , both Baptisme and Eucharist . Our Liturgie confesseth it . But the purge is mysticall ; it is the bookes terme : because the Elements in them both are the mysteries of Christs Death . Yea and Repentance too , is said to purge sinne , said in Scripture : but meerely meant , as it hath Reference unto Christs bloud . No man receives either Sacrament , or repents aright ; but Faith , like the bunch of Hysope in the Passeover , dips it selfe in Christs bloud , and besprinkles the Soule with it ; and so purges sinne .

To conclude , as God saies of saving , so Christ may say of purging , Non est preter me , there is no purgation of sinne , but Christs Bloud . Of this Act , he is sole Agent , sole Instrument . He had Simon of Cyrene to helpe him beare the Crosse ; but he had not any to helpe him purge our sinnes . He bore the Crosse partly by another : but hee bore our sinnes wholly by himselfe . And therefore solely unto him , and to his Father , and the Holy Ghost , be worthily rendred all glory and thanksgiving , Nunc , & in secula .

This point hath yet one Adversary more ; but he was not in his wits . One Barnardine O chinus : Who because Paul saith in the 20. of the Acts that God hath purchased the Church with his bloud , would have therefore God the Father , the Purger of our sinnes , as if his bloud were shed . And Petrus Gnapheus a madder man then he , who would joyne all the Persons compurgatours with Christ . For he held all three were crucified . God the Father of Heaven , who as on this Day sent his Sonne to purge our sinnes , by his holy Spirit assure our Soules of our purgation . Vnto which sacred Persons of the Blessed Trinity , be , &c.

OF THE NATIVITIE . The fourth Sermon . PREACHED VPON CHRISTMAS-DAY . HEB . 1. 5. For unto which of the Angels said he at any time , thou art my Sonne , this day have I begotten thee .

THE fittest argument for Christmas day is Christs Nativitie ; but I have already twise preached of that Theame . I will therefore now intreate by Gods assistance , &c. Not of his carnall propagation , which is from man , but of his eternall generation , which was from God . The aime of the whole Chapter is the excellencie of Christ , compared with the Angels , but preferred farre before them for many high prerogatives . I have made choise of one , the fittest for this Festivall , the honourable and incomparable title of Gods Sonne , not communicated by God unto any of his creatures . For unto which of the Angels said he at any time , Thou art my Sonne this day have I begotten thee . A Text of Gods owne testimony , of Christs neerenesse unto God ; not his servant , as was David , Psal . 89. Iuravi David servo meo . Not his friend , as was Abraham , Iames 2. 23. hee was called the friend of God , but his Sonne , Thou art my Sonne . His Sonne , not by creation , as was Adam , Luke 3. ult . Adam , who was the Sonne of God ; Not by adoption , as are the Saints , Rom. 8. 16. Filij dei sumus , we are the sonnes of God : but by generation , This day have I begotten thee . [ Hee said it not to men , though they be deare unto him ; nay he said it not to Angels , though they be neere unto him . For to which of the Angels said God at any time , thou art my Sonne , this day have I begotten thee . ]

The Text consisteth of three distinct members ; the generall matter of them all is the attribute of Gods Sonne . The first removes it from the Angels [ To which of the Angels said hee at any time . ] The next conferres it upon Christ , [ Thou art my Sonne ] The third is added , either {αβγδ} , for illustration , their being sundry sorts of sonnes ; or {αβγδ} for demonstration ; no proofe so pregnant for the sonnes assurance of his sire , as that hee hath begotten him . This day have I begotten thee . These are the generall heads of this Scripture , I will speake of them , &c.

For the first ; No Angell ? at no time ? Surely it should seeme that Saint Paul is too peremptory . The Angell in the furnace . Dan . 3. 25. Is not hee called the Sonne of God ? Then there is one . They in the first of Iob ver . 6. that are called the Sonnes of God , were they not Angells ? All Expositors say they were . There then are many called so . Haply you will say , that the Angell in Daniel , is not called the sonne of God , but onely said to be like the Sonne of God ; and nullum simile est idem . So may I say of Christ , Iohn 1. 14. he is called not unigenitus , but quasi unigenitus , not the only Sonne of God , but as the onely Sonne of God , and yet he is indeed , and God saith it in my text , that hee is the Son of God . Comparative termes , both in the Greek and Hebrew Scriptures are not alwayes Similitudinis , but sometimes Certitudinis ; and it is no question , but a point confest by all , that Angels in the Scriptures are called the sonnes of God .

How then ? Is our Apostle , as the Athenians termed him , a {αβγδ} , an Idle speaker ? Saint Paul , qui soloecismos facit in loquendo , Hier . he that in his Grammar , and his Greeke , hath many incongruities ; shall I say that he doth soloecise also in Divinitie , in denying the Angells to be called the sonnes of God , when the Scriptures say , they are ? Surely the Angels are enstiled Gods sonnes ; though sometimes Saint Chrys . said they are not ( See Sist . Sen. lib . 5. p. 353. annot . 72. ) so are they called , and so they are ; but not in that acception , that Christ is called Gods sonne . There are many sorts of sonnes . The aged person calls the young his sonne ; so did old Eli , young Samuel . The master calls his disciples his sonne ; {αβγδ} , Pupills are called sonnes . lib . Si●hti . So were the young students in Gilgal and Ramah called the sonnes of the Prophets . Naamans servant calls his Lord , Father , 2 King . 5. The Preacher is the spirituall Father of his people ; the name of sonnes doth not disparage them , for the King himselfe did call the Prophet so , 2 King . 6. And Kings are called the fathers of their countrie ; their subjects are their sonnes . There is a sonne in law , the husband of my daughter : and there are sonnes by marriage , the children of my wife ; beside sundry other sorts , which I cannot stand to cite , by Creation , by Generation , by Adoption , by Affection . Sonnes may be all these wayes . And by diverse of these wayes the Angels may be justly called the sonnes of God : Either as his creatures , hee is their maker , or as his servants , he is their Lord ; or as his subjects , hee is their King , or s●cundum dictoaudientiam , as Iren . termeth it , for their obedience , or for his love , he is their gracious God ; or for his age , for he is called the antient of dayes , and they Cherubims , that is , as children , or young men . But a sonne in that sense , in which Christ is called Gods Sonne , God never gave that title to any of the Angels . Saint Paul saith not , that the Angels are not any way Gods Sonnes ; but asketh , Vnto which of them God said at any time , Thou art my Sonne , this day have I begotten thee ? He onely denies them to be Gods begotten Sonnes . Christ in this acception is sonne to God : God hath no more but him ; either before him , for he is Alpha , or after him , for he is Omega . We confesse it in our Creed , his onely Sonne our Lord . And the Scriptures expresse it often in that terme , {αβγδ} , his onely begotten Sonne .

His onely begotten Sonne ? Doth not our Apostle in the very next verse call him {αβγδ} , Gods first begotten Sonne ? Can Vnigenitus , and primogenitus be competible to one ? Si solus , qui primus : si primus , qui solus ? If Christ be the first , then are there some besides , and if there be some more , then is not he the sole . A scruple of such force , that it put Epiphanius to a hard shift , on the first of Matthew , ver . ult . to say , Saint Matthew said not , filium primogenitum suum , but filium suum primogenitum ; referring filium unto Mary , and primogenitum unto God . I call it a hard shift . For while he would not grant Mary had more sonnes , to save her Virginity , he maketh unwarily God to have more sonnes , a greater absurdity . For the advantage of the word apprehended by some heretickes to proove plurality of sonnes , is as pleadable against God , as against the Virgin . But though in common speech a first is lightly relative to a second : yet in the use of Scripture it is often otherwise ; the first doth not imply other to come after , but it doth deny that any went before . And so is the terme to be taken in that place , and also in this Chapter . Christ is there Maries first begotten sonne , because she had none before him ; and here he is also Gods first begotten Sonne , because hee had none before him . Vnigenitus & primogenitus are {αβγδ} in Scripture , they are of one signification . Gods first begotten Sonne , is the very same with his onely begotten Sonne .

Yet is not this enough . For is not Christ called Rom. 8. the first begotten among many brethren ? Loe there Saint Paul saith plainly , that God hath more sonnes beside our Saviour ; and Christ is therefore called primogenitus , because he hath more brethren . That Scripture hath many , and much different expositions ; I will rest in this one , that Christ in his flesh is the first borne of them , whom God hath adopted through him to be his sonnes . Not that the adoption belonged not to them , that lived before Christs birth ; but that as in the Revelations , he is called the Lambe slaine , so I may also say , he was a sonne borne before the beginning of the world . As his condemnation , so likewise his incarnation was from everlasting in Gods decree . Iustly might he so be called Gods first begotten sonne among many brethren . That Primogenitus of his manhood , is no prejudice to this Vnigenitus of his Godhead .

There is yet one scruple more : Saith not the Psalmist that man is little lower then the Angels ? Men often in the Gospell are cald the Sonnes of God , not in a large acception , as the Angels were , but ( as it should seeme ) in the same sense with Christ , and so , when the Psalmist calles lower then the Angels , I might say , that indeed they are higher then the Angels . The Angels are Gods Sonnes , but not like Christ , not his sonnes by generation . But it is said of men , Act. 17. Wee are his generation . It was a Poets speech , but Saint Paul hath made it Scripture , and how often doth Saint Iohn both in his Gospell , and in his first Epistle affirme of the faithfull , that they are borne of God . Borne , you will say , but not begot of God ; for that terme is in my Text , This day have I begotten thee . But there being no distinction of sexe in the Deity , it is all one with God , to beare , and to beget . And yet let me tell you this withall , that though in your bookes , in your English Translations , and in the Latine too , you read it , ( borne of God ) yet in the Originall , it is , ( begot of God . ) And if all this will not serve , looke 1 Iohn . 5. 18. there shall you find the very terme in my Text , the righteous man said to be begot of God .

Now to remoove this scruple ; first for the Poets speech , it is not to this purpose , that we are Gods generation , that is , his sonnes by generation ; but is meant of our soules , that they come immediately from the Lord . They are not like our bodies , either made of earth , as Adams was , or bred of man , as all ours are ; but they are the immediate workemanship of God , and ( as the Latine Poet said ) Divinae particula aurae , breathed into our bodies by the Spirit of God . They are Gods generation ; but ( as Saint Augustine saith ) non natura , sed munere , not of his begetting , but of his bestowing : the generation is onely inspiration , the breath of man is from the breath of God .

And for those termes of the Evangelists , borne and begot of God , which seeme more neerely to touch Christs title , they are not meant univoce ; our birth and begetting is not like that of Christs ; his from the substance of his Father , ours from the Spirit of his Father : the generation is but his operation . Gods seed is in us , 1 Iohn 3. 9. another pregnant place to proove us Sonnes , Sonnes like to Christ . But that seed is not Gods substance , but his word . The Holy Ghost is the Father , out of the wombe of the Church , by the seed of the Gospell , he begetteth us unto God , and by the midwifry of his Ministers bringeth us forth his Sonnes , not by generation , but by regeneration . So that we are his Sonnes , not {αβγδ} nati , but {αβγδ} facti , not by begetting us , but by adopting us . The Sonneship is termed Gal. 4. 5. but {αβγδ} , it is {αβγδ} , as Peter Lumb . termeth it , factura , non natura , not by nature , but by grace , and therefore is no prejudice to Christs prerogative .

To conclude this first point ; very honourable attributes are given to the Angels often in the Scriptures . They are in such place and grace with their Creatour , that he hath imparted his owne title unto them , and called them Gods . But Christs prerogative to be his Sonne , Christ hath reserved that title to himselfe . The Angels are Gods Nuntioes , their name betokens it ; and you may proportion that honour by the Popes . They are Gods Servants , Psalme 103. ult , they are Gods Souldiers , Luke 2. 15. his Servants and his Souldiers , but not his Sonnes . Christs meere peculiar , to be his Sonne , to be Gods begotten Sonne , gloriam meam , faith the Prophet , let me turne it , gloriam ●am non dabo alteri ; he will not give that glory unto any . Not to any Creature ; no not to any Angell hath God said at any time , but onely unto Christ , Thou art my Sonne ; and that is the next point in my Text .

The second member hath three termes , one of the Relation , it is a Sonne , and secondly of the Correlatives , under the pronominall notes , meus , and tu ; Thou , i . Christ , Mine , i . Gods . For the first , will Christ robbe his Father ? These words are said to David in the second Psalme Christ was the sonne of David : will Christ bereave his Father of his right , and a title appropriated by God unto his Sire , will the sonne impropriate it unto himselfe ? But Saint Paul in his Sermon ad populum Antiochenum , Acts 13. sheweth that this text is meant of the Messias ; in type pretended unto David , but in truth intended unto Christ . For the words in the Originall are {αβγδ} , and it is the observation of an Hebrew Rabbin , that Attah is one of the names of God ; but a personall name , not common to the Trinity , but proper unto Christ ; for it signifieth ( saith he ) {αβγδ} the wisedome of God ; and the Apostle telleth us , 1 Cor . 1. 24. that Christ is Gods wisedome .

The person then is Christ ; but what Christ ? for there is Christus homo , 1 Tim . 2. the man Christ , and there is Christus Dominus , Luke 2. 11. The Lord Christ . Both indeed are but one Christ . But we must distinguish betweene the natures . All this that hath beene said in the first point , is meant of Christ not as man , but as God . For as he was man , he had no father . Wee have fathers of our flesh , Heb . 12. 9. but Christ had none . The Apostle saith it plainely , Cap. 7. ver . 3. he was {αβγδ} , i . without a father . And it is but a harsh speech , which Saint Augustine hath , Ipse homo , ex quo esse coepit , filius Dei unicus esse coepit , that Christs humanitie so soone as it had being , was presently Gods Son . Whence Servetus the Spaniard tooke the hint of his heresie , that Christ but then began to be Gods Sonne when he tooke flesh . I know the Angell said unto the Virgin , Luke 1. 35 , that the holy thing which she should beare , should be called the Sonne of God . But what did shee beare ? not {αβγδ} , but {αβγδ} , not a man onely , but God incarnate ; in so much that the Ephesine Councell decreed , that she should be called the mother of God . As then Christ though being God , yet was called the sonne of Marie , in respect of his humanitie ; so Christ though being man , yet was called the Sonne of God , in respect of his Dietie ; which he had from him .

To end this , Gods Sonne is a title truly said of many , both of men and Angels , but so {αβγδ} , concerning Christ , that in Saint Peters confession , Mat . 16. 16. to presse it the more powerfully , the Evangelist hath mustered foure articles together , you shall finde not lightly but once the like in Scripture , {αβγδ} Sic Iohn 6. 69. David thought it a great honour to be sonne to Saul , Is it a light thing , saith he , to be sonne in law unto a King ? What glory is it then to be the sonne of God , 1 Sam . 18. 18. And it is Zanchies observation , that whereas {αβγδ} is a common appellation {αβγδ} is onely said of Christ .

The next terme in this member is the other correlative , Thou art my Son . A Pagan fathers it upon Salomon , that God hath no son . Aug. Ep. 49. quest ▪ 5. Christ was the Son , God is the Father ; a Father fit for such a Sonne ; for who should father God , but God . I will not aske , which God , because there is but one . But yet there are three persons of that one God . The second is not hee ; for so he should be sonne unto himselfe , as Hermes called him {αβγδ} . The third is not hee , for the holy Ghost proceeds from him . But God the first person , and the fountaine of the Deitie , Christ is his sonne . We are Gods sonnes ; but not the Fathers onely ; all the persons in the Trinity have their right in that fatherhood . But the first person onely is father unto Christ . Hee may say unto us also , that wee are his sonnes ; but the holy Ghost and the Word may say it as well as hee . But unto Christ neither third , nor second person , but the first alone can say , thou art my Sonne . I say the whole fraternitie of Gods Elect are sonnes to God . Yea the whole societie of all mankind are sonnes to him . Nay , the universitie of all the creatures doe call him Father . Vnus pater omnium , there is one father of all , Eph. 4. 6. i . of all the faithfull . Thou art our Father , and wee thy handie worke , Esay 68. 8. it is meant of all mankind , and Iob 38. 28 He is the Father of the raine , and the dew droppes are his sonnes . Yea that which is more , the terme in my text appropriated to Christ , is there alienated to them , they are his begotten sonnes . But this Paternitie is a communitie ; the Godhead hath three persons , and it is liable alike unto them all . But the first alone hath proprietie in Christ , and none but he can say ; Thou art my Sonne . Saint Paul hath it expresly , Rom. 8. 22. hee calls him {αβγδ} , his owne proper sonne . The Sonne is Father , and so is the Spirit , but onely of men . But the first person , as the Poet said of Iupiter , is {αβγδ} , the Father not onely of men , but of God . It is ex altissimo patre genitura . Iren . lib . 3. cap . 21.

But saith not the Scripture , that Christ was Davids sonne ? Doe not the Evangelists call Mary his mother ? and the people aske , Nonne hic est filius fabri , Is not this fellow the Carpenters sonne ? Nay doth not Christ himselfe call himselfe the son of man ? The answer is easie . The rule of the Divines , distingue tempora , & concordabunt Scriptur● , will serve with little change , distinguantur naturae , concordabunt Scriptur● . Mary was his mother according to the flesh , and Ioseph was her husband , and she of Davids line . The man Christ I say was descended of man , but the word Christ meerely is the Sonne of God .

To end this ; Many with blind Bartholmew cald him sonne of David , but few with Saint Peter called him Sonne of God . But Christ hath built his Church upon this Rocke , that he is Gods Sonne , Manichaei & Marcionitae diaboli filium dicunt . Aug. tract . 43 , in Ioan .

The last terme in this member , is the Title of relation , Thou art my Sonne , Christ is Gods Sonne . Saint Paul to the Corinthians , 1. 3. ult . telleth us in generall that Christ is Gods . But what is he of Gods ? To be Gods servant , to be Gods friend are two glorious references , thought worthy of the two grand Worthies of the world , David and Abraham . But this relation is farre more honourable , to be Gods Sonne . Sundry eminent titles are conferred on Christ ; but they are common also unto us . Iustin Martyr cals him {αβγδ} , the Apostle of God , so were many beside him . He is the holy one of God , Marke 1. 14. So are we . Psallite Domino sancti ejus , Psa . 30. He is the anointed of God , Luke 2. 26. So are we ; Touch not mine anointed , Psal . 105. He is the Image of God , Col. 1. 14. So are we : In the Image of God Created he him . Gen. 1. 27. But to be the Sonne of God , is a title so peculiar to our Saviour in this sense , that not onely no creature , either man or Angell , but not the Holy Ghost himselfe may claime it ; he is the spirit of God , but not the Sonne of God . The truth of it testified by a cloud of witnesses , God spake once and twise , as David saith , both at Christs baptisme , and when he was transfigured , This is my beloved Sonne . Christ often confesseth it , and calles him Abba Father . Mar. 14. 36. You heard before how Saint Peter cald him so ; so doth the Angell before Mary . All Creeds in Christendome have received it : Nay heathens have proclaimed it : Sibyll in her Oracle cals him {αβγδ} , the Sonne of the highest ; and the Romane Centurion cryed it at the Crosse , Doubtlesse this was the Sonne of God . Yea the devils themselves acknowledge it . What have we to do with thee , thou Iesus Sonne of God . Heaven , Earth , and Hell , you see doe witnesse it : What should I presse it further ?

The third member of my Text is the explication of the second . Because among men there are sundry sorts of Sonnes ; yea all creatures are called Gods Sonnes in some acception ; as Christ is there generally said to be his Sonne , so here it is more specially expounded in what sense . This day have I begotten thee . Christ is Gods begotten Son . Arius granted him to be his Sonne , but by Creation ; and all his followers granted him his sonne , but by adoption . But Saint Hilary disputeth it against the heretickes , and prooveth Christ Gods Sonne , origine , non adoptione , nativitate , non creatione ; not created , but begotten , not adopted , but his sonne borne .

For the former , Arius stumbling at the Greeke Text , Proverbes 8. 22. {αβγδ} , the Lord created me , on that corrupt translation grounded his heresie , that Christ was a Creature . But the Hebrew is not so ; and though it were , yet the Fathers doe avoid that absurdity many waies ; I cannot stand to cite them . And had hee lookt a little lower , ver . 25. he might have found there the very terme in my Text , before the hilles , was I begotten . Christ was Gods Sonne , saith Arius , but {αβγδ} , not borne so , but made so . But we learne by the Evangelist , that all things that were made , were made by Christ . Who then made him ? He cannot say , his Father ; for then hee made not all . But the Evangelist doubles it , that without him was made nothing , that was made ; and I hope he will not say , he made himselfe . And therefore Peter Lomb . determines against Arius , that Christ was Gods Sonne , non factura , but natura , not by being made , but by being borne . Yea many ages before him , Athanasius in his Creed had said the same , begotten , not made . He was made the Sonne of Man , but he was borne the Sonne of God .

For the other , Christ ( saith S. Hilary ) is the Sonne of God , Veritate , non nuncupatione , not in title but in truth . Had God but onely adopted Christ his sonne , then were he onely titular , not {αβγδ} , but {αβγδ} , and the Relation were but an Appellation . But both the Centurion at the Crosse , and the People in the ship , Matthew 14. 33. say of our Saviour , that he was {αβγδ} , the Sonne of God in truth : not {αβγδ} , but {αβγδ} . Cyril . Hierosol . Cateches . 10. not {αβγδ} , Athanasius , not adopted by grace , like us , but by generation , God is his Father , not dignatione , but prognatione , not by adopting him , but by begetting him .

By begetting him ? then Saint Basils rule belike is false , {αβγδ} , where is no beginning , there is no begetting . But Damascen teacheth to distinguish , {αβγδ} , to beget , in God , is not meant of essence , but of subsistence , not of nature , but of person . The Godhead of the Word , as he is God is of himselfe , but the person of the Sonne is of the Father .

Hence naturally ariseth a controversed point betweene Bellarmine and Calvine , whether Christ be {αβγδ} , God of himselfe . Calvine affirmeth it , the Iesuite denyeth it . The Creeds of the great Councels , and the best of the Fathers doe seeme to make for him . For they say that Christ is Deus de Deo , God of God ; and that the Sonne hath nought but of the Father . God saith in my Text , that he hath begotten him ; and therefore Quicquid habet , Hilar . quicquid est , August . Whatsoever he is , or hath , it is of him . But all such sayings are to be understood , not {αβγδ} , not of the substance , but of the person . The essence of God is {αβγδ} . Damasc . neither doth beget , nor is begotten . For we learne in Philosophy , that Actiones be Suppositorum . Not the Deity of the Father begat the Deity of the Sonne , but the Person of the Father begat the Person of the Son . The Creed doth not say , deit as de deitate , but Deus de Deo , that God the Sonne is of God the Father , not his Godhead , but his Person . But say it did , for indeed some Fathers doe seeme to say as much , that even the substance of the Sonne is from the Father ; yet they meane no more , then that the Father is the spring head of the Godhead , and that the Sonnes deity , doth come from him , but not Nascendo , but communicando ; The Father did communicate his substance to his Sonne , but he did not beget it in his Sonne : for it is eadem Numero with the Fathers , and therefore could not be begotten . Else should the third person be sonnne also to the first ; for his Godhead is from him , as well as Christs . For he is Fons totius Deitatis , say the Fathers , all Deity is derived from him .

To end this question , Christ is {αβγδ} , God of himselfe , as he is the Word , but Deus de Deo , God of his Father , as hee is the Sonne . My Text doth determine it in an equall eare , Thou art my Sonne , this day have I begotten thee . The aime of the argument is at the person , not at the Godhead . Ego hodie genuit● , this day have I the Father , begotten thee the Sonne .

The Law defines a Sonne , qui ex viro & uxore nascitur . A child must have two parents , a man to beget him , a woman to conceive and beare him . This is the manner of the sonnes of men ; but the Sonne of God had onely a Father ; and the terme in my Text is suting accordingly , I have begotten thee . I have begotten thee ? May it not then be said , that Christ was borne of God ? and doth Divinity tye us to that terme , the begotten Sonne of God ? Indeed some superstitious censurers of late , fearing belike lest as Orpheus sometime said , that God was mas & foemina , so we should make him an Hermaphrodite , to be of both sexes , have utterly refused that phrase , and condemned it for strange Divinitie . A strange presumption to teach Gods Spirit how to speake . For not the Fathers onely , but the Scriptures also authorise us to say , that Christ was borne of God . For as Hillarie saith , Non est filius , qui non est natus , he is no sonne , that is not borne .

The spirit in the Scriptures was not so precise ; who in describing Christs issue from his Father , hath drawne his Metaphors from the womans sexe , Prov. 8. 25. The Geneva Translators were too slight , Before the hills , was I begotten . The word hath neither the full life , nor the true sense of that in the Hebrew ; it signifieth to bring forth , and that with paines , after the use of women . Shall I cause to travell , Et ipse non pariam , and my selfe not beare ? saith the Lord . Nay , God disdaineth not to mention his wombe , Psal . 110. ex utero ante luciferum genui te . Birth , travell , and wombe , all taken from women . Yea this very verse , which seemeth here to favour them , if they looke it in the Hebrew in the second Psalme , they shall find it confuteth them . For howsoever the Seventie pleased to translate it , and Paul takes it from them ; yet it is in the Originall , {αβγδ} This day have I begotten thee . The Fathers are full of the like phrases , for indeed as Saint Hilarie hath wisely determined it , Generatio & Nativitas , bearing and begetting is all one with God . And in the Creede of Constantinople , there is Natus ex patre , as well as Genitus . I am too long in this point ; a word of the manner ; and so I will leave it .

Generation is either {αβγδ} , naturally , as it is in men ; or {αβγδ} spiritually , as it is in God . In the former , but a part of the substance of the fire doth passe into the substance of the Sonne . But divine generation communicateth the whole nature ; for it beareth no partition . 2. The first , being a transfusion , the substance ceaseth to be the sires ; but the latter being a communication , that which the Father impartes unto the Sonne , departes not from himselfe . 3. The former is acted out of the subject ; the male begetteth out of the wombe of the femall . But in the Deitie , the father begat the sonne within himselfe , and therefore Christ is said , Heb . 7. to be {αβγδ} , i . without a mother . 4 In humane generation there is alteration , there is motion , and passion , and diminution . But Gods begetting hath none of these ; neither motion , for there is no time ; neither passion , for there is no sexe , neither diminution , for he hath no parts ; neither alteration , for he cannot change . 5. In a word , in humaine generation , the sires substance , and the sonnes , it is the same in a sort , but yet it differs numcro . But in the Godhead , there is the very same and individuall substance in both persons .

There yet remaines one point in the adverbiall particle , to day . It is a terme of time , but here betokens the eternitie of Christs birth . {αβγδ} , Philo . To day is a terme of eternitie . Rides Ariane ; the Arian laughes at it , S. Aug. saith , and catcheth at the word to prove Christ to be a creature . But the terme in this text , saith the same Father , divinius accipitur , it is taken more divinely , and imports Christs generation to be from everlasting {αβγδ} , Damas . l. 4. ca. 7. {αβγδ} , ibid . You can not say , saith Aug. you cannot say of it , either erat , or erit , either yesterday it was , or to morrow it shall be , but that it is to day . For that which was , is not now : and that which shall be , is not yet ; eternitie is a perpetuall nunc , an everlasting hodie ; and therefore in Christs eternall generation , the act of Gods begetting is said to be , to day . For with God ( saith Orig . ) it is alwayes hodie ; his day hath neither morning nor evening . Nunquam crastinus nunquam hesternus est dies , with God , saith Saint Aug. there is no yesterday , there is no morrow . For quod aeternum est , semper est , saith the same Father , eternall things are ever present .

Arius denied Christs eternitie , {αβγδ} , there was a time , when hee was not . Servetus a Spaniard , burnt at Geneva in Calvins time , granted him eternall , but denied he was Gods Sonne till Mary bore him . This one word quelleth both these Heretickes , and coupleth in Christ , nativitie and eternity . Verbes and Adverbes of the present time are best expressers of eternity . Christs phrase hath shewed it , Iohn 8. 58. Before Abraham was , I am . And the Lord bad Moses say , Exod . 3. I am hath sent me to you .

Briefely and plainely , the generation of Gods Sonne , is as ancient as Gods selfe . It is {αβγδ} . Nazian . transcendent to all time . The Sonne ( saith Amphiloch . ) is {αβγδ} , with the father , without beginning , as well as he . For ( as Athenasius teacheth in his Creed ) there is no {αβγδ} in the Trinity ; one person is not after nor before an other . The sonne ( saith Cyrill ) is {αβγδ} before all ages . Not onely before Iohn , {αβγδ} , He was before me , Iohn 1. 15. not onely before Abraham , Before Abraham was , I am : but ante omnes , before all men , Col. 1. 17. Nay it is better in the Greek , {αβγδ} before all things . Before the mountaines , Prov. 8. 25. I was conceived before the hills . Before the Starres ; Psal . 110. ante luciferum genui te . Nay , {αβγδ} , before all ages . So saith the Prophet , Mic. 5. Egressus ejus à diebus aeternitatis , his going forth , that is , his birth is from everlasting . To conclude , Christ is Gods eternall Sonne : Saint Ambroses Creed calls him , the everlasting Sonne of the Father : for filius antequàm natus erat , non erat . Hil . God is Christs eternall Father ; for Sicut nunquàm erat non Deus , ita nunquàm erat non pater , Aug. as God was alwayes God , so was he alwayes Father . He alone , and no other , is both called , and is indeed the onely begotten Sonne of God , Euseb . li . 1. contra Marcellum , teste Socrate , lib . 2. cap . 21. To this eternall Father , and to his Son , and to the holy Ghost , &c.

OF THE NATIVITIE . The fifth Sermon . PREACHED VPON CHRISTMASDAY . HEB ▪ 1. 8. O God , thy Seat is for ever and ever ; the Scepter of thy Kingdome is a right Scepter .

THE kindest argument for Christmas day , is Christs Nativity ; but I have already twise preached of that project . By your learned leaves , and reverend patience , I will now forbeare to touch his Incarnation , and turne my theme unto his Domination . That is the present purpose of the Apostle to presse Christs prerogative above the Angels , by a double preheminence , his Godhead , and his Kingdome . His Kingdome commended by a twofold title , the firmenes of his Seate , and the straightnesse of his Scepter . These are the points conteined in this Scripture ; Christs Deity , his Royalty , his Eternity , and his Integrity . By Gods gratious assistance , and your favourable patience , I will speake of them severally , and briefely , and as they lye in order . A love principium , I will beginne with his Divinity .

Iesus the Sonne of Mary , a King , and a God ? treason and blasphemy both at once in one Text ? A dangerous Scripture to have been preacht unto the Priests ; for they were the two pretences produced a● Christs arraignment , and pressed before Pilate , to bring him to his end . He had said , he was a King , Luke 23. and had made himselfe the Sonne of God . Iohn 19. 7. Yea the people also upbraided him with both , as he hung upon the Crosse . Let him come downe , if he be the Sonne of God , let him come downe , if he be the King of Israel . His Kingdome is my second point . But for his Godhead , is t not strange , that the Iewes should deny , that the Gentiles did confesse ? that men should doubt of that , which the devils had acknowledged ? Both the Romane Centurion proclaimed it at the Crosse ; Doubtlesse this was the Sonne of God ; and the feinds in the possessed cryed it in the way , What have we to doe with thee , thou Iesus Sonne of God ? Publicans and Harlots will goe before you , said our Saviour : Nay I will speake like an Origenist , the devils themselves will goe before the Iewes into the Kingdome of Heaven .

Why then doth our Saviour commonly and openly call himselfe the sonne of Man ? It was partly of his lowlinesse , and partly of his love . He that scorned not our nature , disdained not our name . But Qui dix●t hominem , non negavit Deum ; Christ when hee called himselfe the sonne of Man , did not deny himselfe the Sonne of God . And justly might he chalenge God to be his Father ; for God had chalenged him to be his Sonne ; both at his baptisme , and when hee was transfigured . This is my beloved Sonne . The seed of David but the Sonne of God . Rom. 1. 3. Now Gods sonne is Gods selfe : for that which is borne of God is God . It is true , which Calvin said , though in an other sense , that Christ is {αβγδ} , i . e . Christ is very God . His Incarnation will not disproove him ; it will rather be a proofe . For it was the Word , that was incarnate , and that Word was God . The forme of a servant will not disparage him . In formam , servi transijsse , non est naturam Dei perdidisse , Hilar . The Word by taking flesh became the sonne of Man ; but he did not therefore cease to be the Sonne of God . Forma servi accessit , non forma Dei recessit , August . he tooke unto him the substance of man , but he put not from him the essence of God . Even at the same time , when his entertaining of the manhood made him lower then the Angels , by retaining of the Godhead made him equall to his Father , both {αβγδ} , both in substance and power .

So he was , and so it behooved . For the greatnesse of Gods wrath , which was to be appeased , the sharpnesse of the curse , which was to be endured , and the hardnesse of the law , which was to be observed , required the Messias to be more then a man . That God might be satisfied , and man might be justified , the Mediatour that must goe betweene them both , must be both God and Man . Our Ghostly enemies , the devill , death , and hell , could not be conquered by a creature . As he must be man , that should encounter them ; so he must be God , that could discomfit them . So he must , and so he was , God as well as Man , and therefore called Immanuel , i.e. God with us , God and man , both together in one Person .

Sundry sorts of heretickes thought him {αβγδ} , a meere and bare man : They turned {αβγδ} , they yeilded him Divinity , but denyed him Deity . But the Apostle , &c. not only , Deus eratcum illo , Act. 10. 28 , God was with Christ , but Deus erat in illo , there was a God in Christ . A God in Christ ? So there is in us , who are not gods , est Deus in nobis , there is a God in us . But God in men is onely Spiritualiter , but he was in Christ essentialiter , in us {αβγδ} , but in him {αβγδ} , Col. 2. 9. that is substantially and personally , but the Apostle telleth us , 2 Cor . 5. Deus erat in Christo , there was a God in Christ . That Godhead appeared , though covert in the flesh , yet overt in his actions ; he declared his Divinity both {αβγδ} , saith the Evangelist , both Miraculis and Oraculis , Tert . both by his doctrine and his miracles . Never man spake as he spake , Iohn 7. 46. Never man did , as he did . Matth . 9. 33.

There is much matter in the points behind , and indeed Christs Kingdome is the maine marke of my Text ; and therefore to end this : sonnes and their sires are of the same substance . Christ was determind in the Nicen Councell to be {αβγδ} ; being Gods Sonne , to be also of Gods substance . Now Gods substance is God . It is an Axiome in Schoole Divinity . Quicquid est in Deo est Deus . Whatsoever is in God , is God . His Father and he were one , not onely unanimitate , as Auxentius said the Arian , but also deiformitate , saith Hilarie , not onely in the identity of will , but also in the verity of Godhead . And so much briefly of the first point of my Text the Godhead of Christ ; I come unto his Kingdome .

Doe stables chamber Kings ? doe mangers cradle Kings ? a Bethlehemite , a Nazarite , a Carpenter , a King ? stables are stalles for beasts , and mangers cribs for Oxen . Bethleem the least of the thousands of Iudah , too base to beare a King . Nazareth so ignoble , that Nathanael said of it , Can any good thing come from Nazareth ? And for Carpenters , it is a proverbe , tractant fabrilia fabri : more fit is for their handling a woodden rule , then a golden scepter . Yet Christ thus borne , thus brought up , thus profest , is heere by the Apostle avoucht to be a King . Avoucht ? will some say : What meaneth then the Authour to conceale his name , as if his heart misgave him of treason against Caesar ? That is not the cause . For Christ to be a King , as my Authour doth avouch it , so the Scripture doth averre it . David calles him so , Psalme 45. I speake of the things , which I have made unto the King . The Sonne of David calles him so , Cant . 1. ● The King hath brought me into his privy Chambers . The Prophet calles him so , Zachar . 9. 9. Behold thy King commeth . The Apostle cals him so , 1 Tim . 1. The everlasting King . Yea not the tongues of men onely , but of Angels also , doe acknowledge it , Luk . 1. 33. He shall raigne over the house of Iacob . Yea God himselfe confirmeth it , Psalme 2. 6. I have set my King upon my holy hill , and Christ himselfe confesseth it ; for so before you heard him charged by his accusers , Luke 23. that he had said , he was Christ a King . I will not say he said it ; but if that silence seeme to be consent , both the people applauding him with the title ; he refused it not , Luke ●9 . and the Iudge opposing him of the title , he renounst it not . And when he was examined by the Romane Deputy , he disclaimed not the title but answered , thou sayest it . Nay when the high Priest asked him , whether he were so ; he plainely answered , that he was , Mar. 14. 62. Herod was affraid of it , and therefore made a massacre of all the Infants about Bethleem ; Pilate an Infidell wrote it on the crosse , and the seale of a Caesar upon his grave stone might argue that a King lay buried underneath . What doe I presse a point approoved by us all ? For in calling him our Lord , wee confesse he is our King ; and what Christian ever praies , but he endeth his devotion , through Iesus Christ our Lord .

If Christ be a King , where then are his complements ? Kings have their Crownes , their Thrones , and their anointing ; Globes in their left hand , and Scepters in their right ; the Robe royall , their Armes , and their Stiles ; their Courts , and their Nobles , their Guard , and their Champion ; swords are borne before them , and the people crie , God save the King . A goodly King , will some blasphemer say , some Lucian , some Porphyrie , some Iulian , some Iew . He wore a crowne , but made of thornes , and he bore a Scepter , but it was a reede ; he was mounted on a throne , but it was the Crosse ; and a title over it , but for a malefactor ; his Court some ship or mountaine , and his Nobles , Publicans and Fishermen ; Peter his champion , but a silly maiden made him to forsweare him ; a Purple garment was put upon him , and the souldiers knees were bent before him , and they cried unto him , but all in scorne , All haile King of the Iewes . Thou impious Atheist , knowest thou not that those complements are of Kings of this world ? And readest thou not , Christs Kingdome was not of this world . And yet because thou urgest them , to prove Christ was no King , I say Christ hath them all , and therefore is a King . For Throne and Scepter , my text affordeth them ; Thou Atheist understandest them not ; but when Christ shall come to judgement , then shalt thou tremble before his throne , and be smitten into hell with the stroke of his Scepter . He beares his Vnction in his name , he was termed the Messias , i . the anointed , and wee call him Christ , because ( saith the Psalmist ) The Lord hath anointed him with the oyle of gladnesse above his fellowes . His Crowne , Apoc . 14. 14. not of thornes , but of gold . The world is his globe , and hee meates it with his fist , Esay 40. 12. Heaven is his Court , and the Angells his Nobilitie ; and his Guard thousand thousands of Saints , and ten thousand thousands of Cherubims , Dan . 7. 10. His Armes are the Crosse ; so the Fathers conster that Matth . 24. which himselfe calls the signe of the sonne of man . Daniel saw his Robe , a garment white as snow ; his stile is on his thigh , Apoc . 19. 16. Rex regum dominus dominantium . His Word is his Sword , Heb . 4. 12. and his Martyrs are his Champions ; and the people saluted him , as he rode into Ierusalem , with a solemne Hosanna , Luke 19. Benedictus Rex , Blessed be the King .

If Christ be a King , then what is his Kingdome ? It it not like to kingdoms upon earth . As he said of his peace , Ioh . 14. Not as the world giveth , give I unto you ; so may he say of his power , not as the world raigneth , raigne I over you ; his kingdome is spirituall . The Iewes confessing that their Messias was to be a king , thought Christ was not he , because his carriage was not like a king . They thought he should dissesin Herod of his diademe , & throw Cesar out of his throne . But his dominion is supra , not contra , above Kings , not against Kings . It is the Churches Hymne , non eripit mortalia , qui regna dat coelestia , the kings of all lands are his Lievetenants by him , and under him they rule their realmes ; his people he subjecteth unto their scepters ; only the supremacie reserves unto himself .

Nor was the end of Christs comming in the flesh presently to professe his princely jurisdiction . The drift of his descending was not ad judicandum , but ad salvandum , not to be a Iudge , but to be a Saviour . The nature of his office was engraven in his name , expounded by the Angell , Matth . 1. he should be called Iesus , for he should save his people . And yet it pleased him to shew sometimes some signes of his authoritie . As his sending for the Asse , without first asking leave of him that owned it ; and his answer if the owner sticke at it , Dominus opus habet ; as if he should say , the King must use it . And his driving of the Merchants out of the Temple ; a notorious presumption for a private man ▪ besides some other particulars in the Gospell . But after his resurrection hee plainely professed his imperiall power , by sending his disciples out into all Realmes , into the kingdomes of all Princes without their licence , as being a higher power than they . And now hee governes the world invisibly ; even as a King being resident but in one place , yet is President in all ; his palace but in one citie , but his power in all ; so though his person abide among the Angels , and his seate be with the Saints , yet his power reacheth over all the world . Though his majestie be in heaven , yet his authority is on earth . His destruction of the wicked , and protection of his Church , do prove his princely power .

Christs Kingdome , I say , is not carnal , but spirituall ; and yet not meerely spirituall . For as he hath his word , so hee hath his sword . As he that his spirit , which is the holy Ghost to confirme the faithfull : so he hath his spirits which are the holy Angels to confound the wilfull . The Pope saith he hath , but Christ indeed hath utrunque gladium , both the temporall , and the spirituall sword ; the one for the conversion of his children , the other for the subversion of his enemies . The sword of his mouth , i . his word beateth downe sin , the mouth of his sword , i . his vengeance eateth up sinners . His spiritual sword is forspirituall wickednesses , which are the devill and the flesh ; it is his mouth sword-by his Preachers ; you have it , Apoc 1. 16. this temporall sword , is for temporall enemies , which are the vexers of his Church ; It is his hand-sword by his Angels ; even his sword of two mouthes ( my author cals it {αβγδ} ( Cha . 4. v. 12. of two mouthes ; i . edges , that is his two-hand sword ; with the one side to defeat their purposes , with the other to revenge the practises of the perturbers of his people .

This Kingdome of Christs is more perfect and excellent , then ever was the Kingdome of any earthly Prince in five respects ; the first , the right of his Title ; the second , the fulnesse of his power ; the third , the number of his subjects ; the fourth , the soveraignitie of his Rule ; and the fifth , the continuance of his raigne . I will speake of them severally .

For the first , his titles to his crowne are both moe , and more honourable ; his claime is fivefold ; first for his hypostaticall , his personall union . In that the man Christ is also God ; he is Lord of all creatures , whatsoever , wheresoever ; that as when an earthly King is named , everie subject doth his reverence ; so at the name of Iesus every knee must bow , of things in heaven , in earth , and under earth . His second claime is by right of redemption . For the Civilians have a rule , Emptum cedit in jus emptoris . Surely if sinne subjected us to Sathan , and the Devill plead his Conquest , to prove himselfe our King , by winning us from God ; Christ that hath rescued us by his power , and recovered us by his price , hath more right to be our Lord . His third title is by inheritance . Is not the sonne of man , also the Sonne of God ? And is not the Father Lord of all the creatures ? If then he be his Sonne , he also is his heire . It is Saint Pauls argument : and you heard it also in the Epistle , that the Father hath made his Sonne heire of all things . The onely rubbe that might be in this reason is , if God had more sonnes , and Christ were not the eldest . But he is both unigenitus , Gods onely begotten Sonne , he hath no moe ; and if he had , yet is he also primogenitus , his first begotten Sonne , vers . 6. hujus cap . His fourth plea , is of Merit , In that hee satisfied his Fathers wrath , and recompenst the wrong , which we had done Gods honour by his owne death ; hee deserved all the honour , which his father might doe him . Yea both his active merit , his obedience of the Law , and his passive merit , his patience on the Crosse ; his absolute obeying of the Law , and his resolute abiding of the Crosse have duely deserved it . His last right is by Donation . The gift is promised , Psal . 2. Tibi dabo , I will give ; and it is performed , Matth . 28. Mihi data est , All power is given me . Christ tooke possession , when hee tooke flesh ; that was his induction , my Author calls it so , vers . 6. and though the Priests disclaimed him , Iohn 19. Wee have no King ; yet the people proclaimed him , Luke 19. Benedictus Rex , blessed be the King . The devill proffered him all the kingdomes of the earth , an other Tibi dabo , Matth . 4. 9. but that gift was naught ; for they were none of his . But here the owner is the doner . Gods is the Kingdome , and he gives it to his Sonne ; and if mens Patents be of force , Gods Magna Charta is much more . The people would have made Christ King , Iohn 6. 15. but he would not take it of them , but of God . And therefore his Father calls him his King , Psa . 2. I have set my King , and the Evangelist seconds it , Luke 2. 26. he calls him the Lords Christ . That as Princes and Prelates have their places divina dignatione , so Christ hath also his , divina donatione . That as Charles our earthly King writeth in his stile , Charles by the Grace of God King of three lands : So Christ our heavenly King may write in his stile , Iesus by the gift of God King of all lands .

The second excellencie in Christs Kingdome , is the fulnesse of his power . The power of earthly Kings hath limitation . Their subjects are not bound to obey them in all things . Their lusts are listed by their lawes . But Christs power is peremptorie ; quod volumus , sanctum est : what he bids , must be : what he forbids , his subjects must not doe . The commandes of Kings have many exceptions ; but Christs authoritie is absolute and infinite .

The third consideration , is the number of subjects . It is the Wise mans word , Prov. 14. that the multitude of people is the honour of a King . Mens kingdomes have their bounds , and their rule doth reach no further then their Realmes . But Christs Kingdome is in all countries , and all people subject to his power . Sesostris King of Egypt called himself {αβγδ} , the Monark of the world . But Christ indeed is {αβγδ} , an Oecumenicall King . So saith the Psalmist , the whole world is his inheritance , and his possession , the ends of the earth . For though his kingdome be not of the world , Ioh . 18. yet the kingdome of the world is his , Apo. 11 Nay more than that , Kings are commanders but of those that live , the dead are out of their dominion . But Christ , as at the last day he shall be Iudge both of quicke and dead ; so in the meane time hee is King both over quicke and dead . For the soules of the Saints are subject to his Scepter . Nay more than that , the mightiest Monarke is but ruler over men ; but Christ is Lord also over the Angels . Both Michael and his Angels , and the Dragon and his Angels owe alledgeance unto him The one doe worship him , Heb . 1. 6. the other doe feare him , Iames 2 19. both do serve him , Heb . 1. 7. And therfore as the Pope doth weare a triple crowne , to signifie his threefold power , in earth , in heaven , and in Purgatorie : so Christ , who indeed hath regall authoritie , both in earth , heaven , and hell , is seene in the Apocal●pse , 19. 12. to have many crownes upon his head .

The fourth prerogative in Christs Kingdome , is his suremacie . Some Kings have controllers upon earth . The Spartanes had officers that might call their King to count , that might summon him , and censure him . The Romane Tribune might arrest the Consuls , who were in Rome as Kings . But Christs Kingdome is uncontroleable ; what he will , hee workes , and none may say unto him , quid agis , What dost thou ? In earth on King is vassall to another . So was Herod unto Caesar , and so are many Kings unto the Turkish Emperour . But Christs Scepter hath no superiour ; hee is no homager unto any ; for his Diademe hath no dependance . Nay all Kings doe homage unto him ; the Kings of Tharsis , and the ●sles do● bring him presents , the Kings of Arabia and Saba doe bring him gifts . Nay , all thrones are but his footstooles , and all crownes doe crouch to Christ , both in earth Kings fall before him , Psal . 72. 11. and in heaven the elders throw downe their crownets before his throne , Apoc . 4. Hee is {αβγδ} , saith Damascene , all might and domination , all power and principalitie is under him , Ephe . 1. 21. his Scepter is superlative , and his supremacie is above all soveraigntie . In a word , his stile is embroidered on his robe , and his title on his thigh , Rex regum , & dominus dominantium , Lord of Lords , and King of Kings . Indeed the Turkish Sultan hath the one in his stile , Dominus dominantium , and Syrus the Persian had the other on his tombe , Rex regum . But these did but usurpe ; as the haughtie hearts of man will leave the Lord no title . Nay the Emperour of Constantinople was wont to beare foure Bees in his Scocheon , in every quarter one , to signifie his supremacy {αβγδ} , that is , a King of Kings raigning over all that raigne . But Christ onely indeed is the supreme soveraigne , and the Arch-Emperour over all Kings . Heathens conceive it not ; but Christian Kings confesse it ; and therefore as servants doe weare their Lords cognisance , so doe they set the Crosse , which is Christs cognisance , on the crest of their crownes .

The fifth and last perfection , is the continuance of Christs Kingdome , and is the next point in my text . Thy seat O God endureth for ever . Thy throne ? Heaven is his throne ; it endureth not for ever . Himselfe hath said it , that heaven and earth shall passe , But heaven is not meant here ; the terme is metonymicall and meaneth his regiment ; it endu●eth for ever . There are two causes of Kings non-continuance , Death , and Disturbance Death unheads the crowne , or force uncrownes the head . I name not Resignation , because it is voluntary .

For the first , the raigne of a King determines at his death ; his rule ceaseth , when himselfe deceaseth , and the expiring of his Ghost is the period of his power . Christ dyed indeed , but yet he kept his Kingdome , because he dyed not . What ( will you say ) did not Christ dye ? saith not the Creed , he did : say not the Scriptures also , that he did ? this is palpable heresie . I say againe , Christ dyed not ; and yet I crosse not either Creed or Scripture . They say he dyed , and so say I ; but I say he lived too , and so say they . For death and life are not contradictory in Christ . Moriebatur , & non moriebatur . Ambro . Emisit spiritum , non amisit . i . e . Had he beene {αβγδ} , but a meere man , he had lost his Kingdome with his life . But Saint Paul telleth us as you heard before , Deus erat in Christo , there was a God in Christ . There was Christus homo , The man Christ , 1 Tim . 2. and there was Christus Dominus , the Lord Christ , Luke 2. 11. Christ was both quicke and dead at once , because he was both God and man at once . The man Christ dyed , but the Lord Christ lived . He dyed but in part , the living part kept still the Kingdome . Though the parts of his manhood , his body and his soule were severed by death ; yet his Godhead continued united still unto them both . His Kingdome was tyed to neither of his natures , but to his Person . That Person remaining still whole for all his death , he could not lose his Kingdome .

Kingdomes remoove from man to man by death . But Christs Kingdome is like unto his Priesthood , its {αβγδ} , Heb . 7. 24. not conveighable to others by succession . As his Miter , so his Scepter , the one slippeth not from head to head , the other slideth not from hand to hand . The reason is there rendred , His raigne is for ever , because his life is for ever . As he weare the one , so he beares the other for everlasting .

For the second cause of non-continuance , which was disturbance . Kings are sometimes un-kingd . Either intruders at home despoile them of their Diademes , or invaders from abroad thrust them from their Thrones . There is a law entitles every man to a crowne , yea though it be already upon an others head . Polybius calles it {αβγδ} , the law of hands . If the aspirers sword be sharper , and his arme be stronger , he relies upon that law , Qui potest capere , capiat , catch it , who can ; if he can winne it , he will weare it . But Christ who is Almighty , Apoc . 1 8. hath none mightier then himselfe . The strong man in Christs Parable , Luke 11. keepeth his palace , till a stronger then he commeth , and overcommeth . But there is no {αβγδ} , none stronger then Christ , 1 Cor . 10. 22. His palace is impregnable , no strength on earth can stirre his Crowne , nor wrest his Scepter out of his hand . Daniel avoucheth it before a King , even the mightiest then on earth , that Christs Kingdome should never be destroyed , nor his Dominion be given to an other . What ground Tertullian had to say the Romane Empire should stare in seculum , should stand for ever , I doe not know . All Empires have had their ends . But the continuance of Christs Kingdome is grounded on Gods Word , and that repeated often , that his Throne is for ever .

Is Christs Throne for ever , and as Gabriel said to Mary , of his Kingdome shall there be no end ? How then saith the Apostle 1 Cor . 15. that there shall be an end ? and Christ shall at length deliver up his Kingdome ? It is indeed a Scripture apprehended by the Arians to disproove Christs Div●nity ; but answered with ease . That which is there said of Christ , is meant onely of his manhood . Our late writers answer so . But be it that Saint Paul meant it of Christs Godhead . Christ shall not so give up the Kingdome to his Father , that himselfe shall cease to raigne . The Fathers answer so : All Power ( saith our Saviour ) both in Heaven and Earth , is given me of my Father . Shall I therefore say , the Father was quite stript of it himselfe ? Nay , but as the Kingdome , which the Father gave the Sonne , is called the Fathers Kingdome neverthelesse , Math . 26. Non ita tradet , & ipse , amittat , August . So Christ shall returne it , and yet retaine it too ; and as Saint Ambrose speaketh , ipsius datio , is not suiipsius fraudatio . It was a communication it was not an abdication . It is a tradition , it is not a perdition .

Haply this doctrine may seeme absurd to some , and it may be you will aske me , as Mary did the Angell , quomodo fiet istud , how may this be ? I say with Saint Ambrose , that regni traditio is not regnandi defectio , our Saviour shall resigne his raigne , and yet himselfe not cease to raigne . For two things are contained in the terme of raigne , Vnctio & Functio , that is , Dominion , and Execution ; Regem esse , & Regem agere , to have the place and dignity of a King ; and to doe the part and duty of a King . To weare the Crowne , to beare the Scepter , to sit upon the Throne , and to have the peoples knees bended before him , this is to be a King . Christ in this sense shall raigne for ever , he shall not resigne this honour to his Father , but shall raigne for ever with his Father . For his Fathers Throne disturbes not his , Apoc . 7. 21. there are both their Thrones at once . But the functions of a King , to sit in judgement , to reward deservers , to punish evill doers , to rescue the oppressed , to fight with the enemy , Christ in this sense shall cease to raigne after the day of judgement , which is the last act of his Kingdome , and shall deliver up the Kingdome to his Father .

The Elect are Gods Kingdome , their soules and bodies both are his 1 Cor . 6. Sathan plaies Rex with the one , and so doth sinne ; Death doth domineere , and the World doth tyrannize over the other . God hath committed this Kingdome unto Christ , the Father to the Sonne , to the Sonne incarnate , by his merits , by his sufferings , by his Word , and by his Spirit to recover his people , and to subdue those usurpers . This worke will not be fully wrought untill the resurrection , when Death the last enemy shall be discomfited . Then Christ shall present the Elect unto his Father , which the Apostle calleth the delivery of his Kingdome . For when the Church Militant , shall become triumphant , the Father then shall raigne in the Saints by himselfe . He raigned before , but by his Sonne ; he was his Delegate , and Vice-roy in his stead . But then his Scepter shall be surrendred , and the Father immediately shall raigne by himselfe .

Desire to be conceived makes me long in this ; to end it ; Christs endlesse Kingdome , never to determine , as the Iewes confesse of the Messias , either {αβγδ} or {αβγδ} , endlesse in this World , and endlesse in the next , made the Apostle call him , 1 Tim . 1. 17. Regem seculorum , the King of Worlds . The Scripture is rich in this position : the continuance of Christs Kingdome . But I doubt I have sat too long upon his Seate , I will now proceed unto his Scepter .

Are not all Scepters right ? Though some Kings are not , yet all Scepters are . But as the Throne before was put for regiment , so by the Scepter now is meant the governement ; and Kings Scepters are too often crooked in that sense . The Tragedian said truth ad recta flecti regius non vult tumor , a crooked Scepter is of too hard a mettall to be beaten straight {αβγδ} , Soph . it is not easie for a Ruler to be just . Beside his owne affections , which are strong in Kings , hee shall have tempters too , who will egge him on , and urge him with Iesabels argument , Art thou a King ! But Christs Scepter is right and straight . He is the righteous branch , that God would raise from Davids root , the rod that should rise out of the stocke of Iesse ; that should execute judgement and justice upon earth . His reines should be girt with truth , and righteousnesse should be the cincture of his loines .

Blasphemous Israel charged him with injustice , Ezech . 18. and said in their mutinie , his wayes were unequall . But the Psalmist saith , his pathes are straight , and the Lord is righteous in all his wayes . Yea Christs Scepter is so exceeding straight , and his judgements so exactly just , that Psalme 67. the report of his righteousnesse is applauded with a Selah , a note of acclamation ; nay his justice Psalme 9. 16. hath two acclamatory notes , Higgaion Selah , the like is not found in all the Scripture ; as worthy both of present admiration , and perpetuall meditation . In a Word , his justice is so generall , that it filles the Earth ; Yea the Heavens saith the Psalmist , ●ing of his righteousnesse . The Harpers sing it , Apoc . 15. 3. and the Angels say it , ibid . 16. 5.

The time will not let me prosecute this poin● ; I must breake it off abruptly . Christ is the true Melchizedech , i.e. the King of righteousnesse . To him , our God , our King , everlasting , and righteous , together with God the Father , and the Holy Spirit , be duly ascribed , Divinity , Roialty , Eternity , Equity , in Secula .

Blessed be God , whose seate is for ever , and the Scepter of his Kingdome , a Scepter of Righteousnesse .

OF THE NATIVITIE . The sixth Sermon . PREACHED VPON CHRISTMAS-DAY . LVKE . 2. 11.

Quia natus est vobis hodie Salvator , qui est Christus Dominus , in civitate David .

For unto you is borne this day , in the citie of David , a Saviour , which is Christ the Lord .

THIS Verse which I have read , and the other next before containe the joyfull Embassie of the birth of Christ , brought by an Angell to the shepheards of Bethleem . The former I handled the last yeare on this day ; the newes of Christs Nativitie . Gods heavenly Herald began his Oiez there ; that verse hath the Proeme of his Proclamation . Everie word in it maketh him way unto attention . In manner of a crie , he beginneth with an Ecce , that is the Oiez . He bringeth tidings ; the name of newes commandes the audience of the eare . The qualitie of the Crier , being an Angell , much encreaseth it ; Behold I bring . The tidings are of joy , which are ever welcome ; and the greater , the more . The Ioy not impertinent , but concerneth them ; Behold I bring to you . And as every good King , quo communius est , eo melius est , the more common it is , the more it is welcome too ; it is unto all people . Now this verse which I have read , hath the narration of those tidings ; there they were propounded , there they are expounded . Every word tending to the proofe of the theme there generally premised . For what are those tidings of such joy , and to so many ? [ The conjunctionall particle brings them on in their order , to be taken in this place , not causative , but narrativè {αβγδ} , namely , and to wit ; that is , saith the Angell : What is ? ] First , Natus est , there is borne . We hold it just occasion for to joy a Parent , when a child is borne . Abraham and his wife , but at the promise of a child , were ravished with such joy , that they burst out into laughter . In so much that God set the signe of their passion in the name of their sonne , and called him Isaac , which signifieth laughter . Yea the word hath yet more , for the enlarging of this joy , the sexe of the child , natus est , a male child is borne ; a matter of such moment to the mother of the infant , that her joy , that a man is borne into the world , makes her presently forget the grievous paines and anguish of her travell . Secondly , to you ; lest the shepheards might reply , cui bono , to whose good is it ? the Angell preventeth them : the joy did reach to them , for the birth concerned them , [ There is borne to you . ] Thirdly , this day ; the very name of newes is pleasing to the eare ; and the newer they be , the welcomer they be : the tidings of the Angell are of a fresh occurrent ; and the newes , as we use to speake in common phrase , they are as new , as day : there is borne to you this day . Fourthly , a Saviour . To men in dolour , in danger , in distresse : what newes so delightfull , as the noise of a Deliverer ? Fifthly , which is Christ the Lord . That a child was borne , borne to their good , that very day , that should be their Saviour ; all these strong motives of conceit of joy . But that that new borne Babe , was the Messias ; whom they had long looked for , long longed for ; and that Messias was also a God ; the Scripture is silent ; but methinkes I should conceive , that as old Iacob at the newes of Ioseph , whom he had thought had beene long before devoured , when his sonnes assured him , not onely of his life , but also of his honour and authoritie in Egypt , his spirits failed him , and he fainted for joy ; so these silly shepheards at the birth of him , whom they so much desired , with the sudden flow of superabundant joy at once , their hearts could not hold , but they fell into an extasie . Sixthly and lastly , In the citie of David . It skills not smally to the encrease of joy , to lay the object of it neere . The wise men of the East were faine to come from farre to visite Christ . The shepheards needed but to goe into the towne , hee was borne in Bethleem , hard by the fields , where their flockes were now pasturing . This is the context and coherence of this Scripture with the verse before .

Now the points which I propound to entreate of at this time , not in the order of your English bookes , but as they be ranked in the Originall , are these ; Christs Incarnation , there is borne . Our benefite ; it is for us . The Instance of Time ; it is this day . The end of Christs comming ; to be a Saviour . His Messias-ship ; hee is Christ . His Divinitie , Christ the Lord , And the place of his Nativitie , it is the citie of David . Much matter couched in a few syllables , and as was sometimes said of Thucydides stile , {αβγδ} , the least word hath meaning of great moment . Of these seven particulars , or of so many of them , as the shortnesse of the houre , and the weakenesse of my voyce will let , by Gods gracious assistance , &c. I will speake of at this time severally and briefely .

For the first ; it is a point profounder , then mans shallow reason may presume to reach Gods descending unto Incarnation , is transcending mans imagination . Man that is blind in many workes of nature , shall he presume to pry into the God of nature . The point here propounded is the Lords birth ; how shal I dare speake of it , it beseeming not the servant , as Saint Cyprian saith , de Natalibus Domini disputare , to be so bold as to reason of the birth of his Lord . But there is , saith Saint Bernard . Laudabilis Curiositas , a commendable Curiosity in the sober search of Mysteries . Christs incarnation , though it cannot demonstrari , yet it may illustrari , though it cannot be expressed how it is , yet it may be expounded what it is . It is the comming downe of the glorious Sonne of God , into the base wombe of a poore simple Virgin : there forming of her seed , first sanctified by his Spirit , and so free from sinne , a humane substance , and uniting that nature unto his blessed Godhead into one individuall and personall subsistence ; bred of her flesh , without the helpe of man ; fed of her substance until the day of birth , and now borne of her body , by the way of all Infants . The Scripture is rich in the proofe of these particulars , were it that I preached unto hereticall hearers , such as in times past have impugned Christs humanity .

Now that God should vouchsafe to debase himselfe thus farre , to disparage his Divinity by the union of our flesh ; and how his sacred Deity could close into one person with the humane nature , that is {αβγδ} and {αβγδ} , saith St. Cyrill , speech cannot expresse it , thought cannot conceive it . Secretum meum mihi , Secretum meum mihi , saith the Lord , God hath reserved those secrets to himselfe . Every sober Christian must ( as St. Basil wisheth ) {αβγδ} , rather seriously adore the doer , then curiously enquire the manner . For as saith the same Father , {αβγδ} , the manner is above enquiry ; our Saviours Incarnation is beyond examination . The secret of our Saviours sacred Nativity , nec Apostolus didicit , neither Apostle learned it , neither Prophet sounded it , neither Angell understood it , saith Tertul . Luther was wont to say , God will not haue us Quaerists ; I may better say in this , God will not have us quomodists . For why Christ was Incarnate , the Scripture hath reveiled that , but how he was incarnate , the Scripture hath concealed that . Indeed the Virgin Mary was bold to aske the question , Luke 1. 34. Quomodo fiet hoc ? how may this be ? But her question respected not Christs Divinity , but her Virginity ; solicitous not of the copulation of his Godhead , but of the violation of her Maydenhead .

Thus then the Lord of Glory tooke unto himselfe the shape of a Servant , the Word who was God , homini coinfantiatum est , saith Irenaeus , became an Infant to be made Man . Man was first made after Gods Image ; but now God was made after mans Image . God said of man in Irony , behold man is become like one of us ; but we may say of God in earnest , behold , God is become like one of us . The saying of the Poet cited by Saint Paul , was , {αβγδ} , we are Gods generation ; but we may turne it now into {αβγδ} ; God is our generation , God and man have enterchanged titles ; Man is called the Sonne of God , Luke 3. 38. and God is called the Sonne of Man . The ancient of dayes is now become an Infant , made of a woman , whom himselfe had made ; borne in those armes , which he had framed , and sucketh those brests which he had filled .

We wonder now no more at the Creatures , the earthes hanging in the aire , the bounding of the sea , the bottles of Heaven , and the wheele of nature ; by which as Hilary speaketh , quaedam arent , quaedam virent , all things doe duely keepe their course . But now we wonder at the Creator ; {αβγδ} , Basil . the great God became a little Childe , the Lord of glory in a Virgins wombe ; the founder of the world rocked in a Cradle , the Almighty swathed in Infants clouts , and he that is Regens sydera , the sterner of the starres , to be Sugens vbera , August . to sucke a womans brests , it is {αβγδ} , Nemes . a most incredible thing . The Word , who is God , to become Flesh ; God who is a Spirit , to assume a body , Majesty to put on mortality , God to become man , this is indeed , as the Poet speaketh , {αβγδ} , to turne up side downe , this is I say indeed , as we speake in proverbe , heaven and earth to goe together .

In the workes of nature , there is yet some reason , in which the curious searcher resteth in some measure . But in this mystery of Gods Incarnation , there is nothing but wonderment . The wit not able to conceive it , the tongue may cry out , O Altitudo , Oh the depth of the wisdome , and the power of God . A Virgin to compasse a man , Ieremie calleth it a new thing in earth ; nay a Virgin to compasse a God , it may be termed a new thing in Heaven ; worthy the wonder of the Angels ; yea were it not , God saith , Gen. 18. that nothing can be wonderfull to him , worthy the wonderment of God himselfe . It is his worke , his strange worke , his act , his strange act .

To shut up this point , God manifested in the flesh , the Apostle cals it a great mystery . If any shall moove questions , how it could bee , {αβγδ} , saith Iustine Martyr , faith must dissolve them . And yet , saith Saint August . Christs Incarnation , though it be not dicibilis , yet it was visibilis . Though we know not , how it was ; yet we doubt not , that it was . Saint Iohn tels us plainely in the beginning of his first Epistle , that the eye saw it , and the hand felt it . And his sleepe , his teares , his hunger , his thirst , his agony and his death , all pregnantly prooved it . If any be yet curious , and desire to know the manner of the Incarnation ; as the Angell answered Manoah , enquiring of his name , Why askest thou my name , seeing it is wonderfull , so say I unto him , Why enquirest thou the manner , seeing it is a mystery ? For as Athanasius speaketh , {αβγδ} ; a Mystery reveiled , is no more admired ; might the manner be made knowne , it were not then a wonder . Tu ratiocinare , ego mirabor , tu disputa , ego credam , August . in an other case ; it is a mystery ; doe thou dispute it , if thou wilt ; I will beleeve it , I will admire it , I will adore it . And so much for , &c.

The next thing I propounded , was the benefit of Christs Birth ; for it followeth in my Text , There is borne to you , natus est vobis . As sometimes the Priests said unto Iudas , so might the Shepheards have said unto the Angell , {αβγδ} , you tell us of a birth ; but what is that to us ? The pronominall terme is indifferently here meant either to the shepheards personally , or to the Iewes nationally , or to all mankind generally . For if , as the Christians say , Favores be ampliandi , the favours of the Law must be expounded with the largest , the grace of the Gospel must much more be consterd so . Christs birth it was for them ; behold ( saith God ) to Sion , thy King commeth unto thee , Zach. 9. 9. but it also was for us ; Puer natus est nobis , A child is borne to us , Esay 9. 6. Vnto whom God promised him , to them he performed him . The promises pertained to the Iewes , Rom. 9. 4. but they also pertained unto us . For as we are inserted into their stocke , so are we nourished from their root ; and Abrams seede , which is this babe now borne , hath brought a blessing to all nations upon earth .

And as to all Nations , so to all conditions . Both to male and female ; hee was borne in mans sexe , but made of womans seed , that hee might save both ; that not man onely might say with the Prophet , I will waite on God my Saviour , Mic. 7. 7. but the woman also might sing with the Virgine , my spirit rejoyceth in God my Saviour . Both to young and old ; as hee lived to perfect age , so to intitle the elder unto Paradise ; so was he borne a little infant , that of such might be the kingdome of heaven . Both the poore and rich ; the stable was his chamber , the litter his bed , and the cribbe his cradell , that the poore may not despaire to be in Abrahams bosome ; and the wise men of the East presented him with gold , that the rich may understand , that this day salvation is come unto their house . The Lord is no respecter of persons ; as well the bondservant , that grindeth at the mill , as the King that sits upon the throne , is benefited by Christs birth .

The reverend Fathers of the Nicene Councell , thought this little pronowne worthy of their Creed ; that for us men , and for our salvation Christ was incarnate , and was made man .

Christs birth was for us ; Socrates Apophthegme was , Quae supra nos , nihil ad nos . But Christs birth , though it be supra nos , yet it is ad nos , though it surpasseth our conceit , yet it maketh for our benefit . Platoes proverbe , Nemo sibi nascitur , no man is borne onely for himselfe , but for his countrey , his parents and his friends , can not be said so truely of any , as of Christ . Hee was not borne at all for himselfe , but meerely for others . All his doings , all his sufferings , they were for us . For us he did the Law , for us he had the Law . Both his active obedience , his fulfilling of the Law , was in our names ; and his passive obedience , his sustaining of the Crosse , was in our stead . Both his Incarnation at the first , Puer natus est nohis ; a child was borne for us ; and his condemnation at the last , filius datus est nobis , Gods Sonne was given for us , Esay 9. 6. And so much also for the second Point .

The third thing in my text , is the time of Christs birth : Natus est hodie , there is borne to you this day . The appearance of the Angell to the shepheards at this time , it is to bring them newes of Christs birth . Newes have their name , à novitate ; they are not newes , if they be stale . Christ being borne in the night , as the storie seemes to signifie , God differres not the tidings till the next day , but presently dispatcheth his ministring Spirit , and the Angell at the instant beares the newes unto the shepheards . Many dayes , many yeares , many ages had the Iewes waited long for the comming of the Messias . His Father often promised him , to Adam , to Abraham , to David . Balaam and Moses , and many later Prophets had foretold hee should come . The length of the delay might have forced the Iewes in regard of the former , to have said with the mockers , 2 Pet . 3. Where is the promise of his comming ? and for the later , that in the fifth of Ieremie ; Prophetae prophetant mendacium , the Prophets prophesie lies . Himselfe had said in Davids time , Psal . 40. 8. Ecce vemo , Behold I come ; and yet there had passed above twentie generations , and hee not come . When now faith was enfeebled by long looking after him , and hope began to faint even among those , who waited and watched for the redemption of Israel ; then came the joyfull Embassie of the blessed Angell , and brought unto the shepheards the newes of Christs Nativitie .

The comming of Christ , the Patriarkes desired it , Prophets and Kings desired it , yea Angells desired it , 1 Pet . 1. But times and seasons are not at mans election , but at Gods prescription ; the time of Christs Incarnation , fore set by Gods predestination , and the Lord performeth , as the Iewes speake in their proverbe , {αβγδ} every thing in his just time . Christs comming was not in the first age of the world ; God onely promised him unto the Patriarkes ; nor in the middle age , David and the Prophets onely foretold of him . But God sent his Sonne in the fulnesse of time , Gal. 4. 4. in the last dayes , Heb . 1. 2. When as now neither God himselfe appeared , nor Angell descended , nor Prophet remained , then the Word incarnate thought it time for him , to say that in the Psalm , Ecce venio , Loe I come . The expectation of the Gentiles , and the longing of the Iewes , long was he looked for , now at length hee is come .

There is borne to you this day : there are two birthes of Christ {αβγδ} , saith Theophylact , Christ hath two goings forth ; one of his Godhead , Egressus ejus à diebus aeternitatis , Mic . 5. the birth of his deitie is from everlasting . The other of his manhood , and that is at this time . Now is sempiternus become hodiernus , Aug. he that from everlasting is the Sonne of God , began this day to be the Sonne of man . The Poets have a god , whom they call Bis genitum , for so they faigne Bacchus to be twise borne . It were a wonder , if it were a truth . But the Poets stories , Cato tells us , are miranda non credenda , wonderments , but figments . But Christ is so indeed , Gods unigenitus is bis genitus ; hee that first was Gods onely begotten Sonne , is now the Virgins first begotten sonne : both a wonder , Can a man , saith Nicodemus , be borne the second tine ? and a truth , for it is Gospell .

This he that was ancient to the whole world , became a Punie unto all his creatures ; {αβγδ} was made {αβγδ} , Methodius . Abraham hath seede elder than himselfe , and as Iohn Baptist speaketh in an other sense , he commeth after me , that was before me . Man is become ancient to his owne maker . For Iob hath said of us , hesterni sumus , Iob 8. 9. we are borne yesterday : but the Angell saith of Christ , natus est hodie , he was but borne to day . He that ordereth all ages from the bosome of his Father , is issued this day from the wombe of his mother .

To end this ; that of the Arians , recorded by Theodoret , is true of Christ , though not in their sense , {αβγδ} , erat , quando non erat , there was a time when Christ was not . For his humane nature was a creature , and therefore not eternall . Of that humane nature the Angell here speaketh , natus est vobis hodie , it is borne to us this day . And so much for the third point .

The fourth thing propounded , is the purpose of Christs comming ; it is to be a Saviour . Natus est vobis hodiè salvator . For that ancient terme found in the vulgar Translation , and ever used by all the Latine Fathers , I hold it fittest to retaine . They are too fine that translate it servator , a word short of the Emphasis of the Originall , confessed by Tullies selfe , who could judge of Latine better than they . Saint Gregorie observeth , that the Iewes bestow this title upon God the Father ; but here the Angell conferres it upon Christ . Yea God himselfe proclaimes it , Esay 62. Tell the daughter Sion , Ecce salvator tuus venit , behold thy Saviour commeth . Yea often in the Scriptures Christ is commended to the Iewes under the name of a Saviour . The act indeed of saving belongs in common to the whole Trinitie ; the Father and the Spirit may be enstiled Saviours , as well as Christ ; but they authoritativè , onely Christ executivè , Bern . and therefore the name of Iesus is appropriate to him , and he called {αβγδ} , Gods salvation , Luke 2. 30.

The rescuers of Israel from the yoke of Tyrants are called Saviours in the phrase of Scripture . Iosua , Samsom , Gideon , and many others , the Worthies of the world are titled by that terme . But it is bestowed on this infant here in a farre diviner sense . Othniel is called a Saviour , Iudg . 3. 9. because he saved Israel from Cusan of Neharaim , that is , by interpretation , from the Blacke-more of Syria . But Christ hath better right to the claime of that title ; for he hath saved us from Sathan , the Blacke-more of hell . Nay Ioseph is called by Pharaoh , Salvator mundi , the Saviour of the world , Gen. 41. because by his providence in the dayes of famine , Egypt was fed with bread . But Christ is indeed the Saviour of the world , Iohn 4. 42. for hee is himselfe the bread of life , Ioh . 6. 45. They all were Saviours , but {αβγδ} not {αβγδ} , in title rather than in birth . But Christ is {αβγδ} , as the Samaritans there acknowledge him ; the Saviour indeed , the mightie deliverer of all that cleave to him : not from the temporall molestations of worldly oppressors , but from the spirituall machinations of ghostly oppugners ; a terme so true , nay so proper unto him , that it was given him from his name ; hee was called Iesus , that is to say a Saviour .

The act excellent , the salvation of man , {αβγδ} , Clem . Alex . the greatest and royallest of all the acts of God ; and the name eminent , a name above all names , Phil . 2. 9. that at the name of Iesus all things shall bow the knee , both homines & daemones , Basil . not onely men and Angels , but the devills also ; if their knees would not bend in honour of his name , yet they should beate one against the other at the terrour of his name .

Is there borne to us a Saviour ? What is it then , that he should save us from ? Not Egypt , or Amaleke , not Madian , or Moab , not the Philistims or Assyrians . The mightiest of all these could but kill the body onely . But our Saviour hath delivered us from the assaulters of our soules ; the guilt of sinne the curse of God , the treacherie of the flesh , the sorcerie of the world , the sentence of death , the clawes of Satan , and the chawes of hell . All these , not the spillers of our bloud , but the killers of our soules , this Iesus , this Saviour , hath saved us from them all .

The world had enveigled our flesh , the flesh had enthralled us to sinne , sinne had enwrapt us in the curse , the curse had adjudged us to death , death had delivered us to Sathan , Sathan had enjayled us in hell . But as old Zacharie singeth in his hymne , God hath raised up a Saviour in the house of David , that should deliver us from all these enemies .

The world is a Witch , but not to be feared , our Saviours selfe hath said it , Ego vici mundum , I have overcome the world . The pricke of the flesh , his grace hath blunted it . The wound of sinne , his bloud hath salved it . The vigour of the curse , his Crosse hath voided it . The doome of death , his death diverted it . The clawes of Sathan , his bonds have chained them , and the chawes of hell , his thornes have choked them . The world , the great enchanter of the sonnes of men , the sonne of a woman hath undone his spells . The flesh the false betraier of them that foster it , the Lord was made flesh , for to chasten it . Whom sinne like a fierie Serpent did perimere , them Christ like the brasen Serpent did redimere . Gods curse had adjudged us to condemnation , but wee have escaped it by Christs Incarnation . Death was entombed , when the Lord was enwombed . Sathan the roarer , is tied up from hurting , with Christs navell sting . And hell the devourer is choaked with his swadling cloutes .

To shut up this point , which I should further prosecute , because it is the principallest point of all my text , but that I have handled it here at other times ; there is borne this day a Saviour . The Apostle telleth us , that the comming of Christ was of purpose for to save , 1. Tim . 1. Yea our Saviours selfe tells us so , that the Sonne of man came to save that was lost . Cain , the mans first borne sonne was the slayer of his brother , but Christ the womans first borne sonne was the Saviour of his brethren ; both the true Saviour , Ioh . 4. 42. and the onely Saviour , Esay 43. 11. and Saint Peter saith the same , Acts 4. 12. non est nomen aliud , there is no other name under heaven by which we may be saved .

The next point in my Text , is the Messias-ship , which is Christ ; the other was his Christen name , a Saviour , that is Iesus , and this is his surname . If you aske , what it doth signifie ; Saint Augustine doth answer you ; Quis nescit Christum ab unctione appellari ? Who knoweth not that Christ hath his name of anointing ? As Kings in times past were anointed by the Priests , by the powring on of the holy oyle ; so was our Saviour Christ anointed by God , by the spirituall infusion of the holy Ghost . The former name was of his person ; this is of his Office ; for the function whereof his Father hath anointed him . That Office is α . β . γ . three fold ; three honourable callings haue surnamed Christ , Kingdome , Priesthood , and Prophesie ; all three accustomed by record of Scriptures to be consecrated with holy unction : Saul , David , and Solomon were anointed Kings ; Aaron and his sonnes were anointed Priests , and Elias was commanded to anoint Elisha to be Prophet in his roome . And therefore Iesus , in whom those callings did concurre all three , might well be called Christ , i . the anointed . In regard of which three Offices , that Epithere of Trismegistus conferred upon Mercury , may be transferred unto Christ , for the very same reasons , for which they termed him so ; a great King , a great Priest , and a great Prophet .

For the first , the assertion of his Kingdome , the Scriptures doe compasse it with a cloud of witnesses ; I will not presse them in particular , because it is a point also , which I have handled heretofore . Both Prophets and People ; both Iewes and Gentiles , ( for the wise men of the East did him homage in that name ) both men and Angells , ( for it is in Gabriels message unto Mary ) Yea Christ himselfe confessed it , Marke 14. 62. and his Father confirmed it , Psal . 2. 6. Herod was affraid of it , and therefore made a massacre of all the infants about Bethleem . Pilate an Infidell wrote it on the Crosse ; and the seale of a Caesar upon his grave-stone might argue that a King lay buried under it . If Christ be a King ; then what is his Kingdome ? It is not like to Kingdomes upon earth ; As he said of his peace , Ioh . 14. Not as the world giveth , give I unto you ; so may he say of his crowne , not as the world ruleth , rule I over you . His Kingdome is spirituall . Mens bodies and their goods , the Kings of the Nations have dominion over them ; but non sic erit inter vos , it was not so with him ; Christ onely craveth the subjection of our soules . His entire regiment is in our hearts , by the rule of his Word , and the scepter of his Spirit . The one containes his Will , and biddeth us to doe it ; the other conveighs his grace , and aideth us to doe it .

For the second , Christs Priesthood ; the Apostle avoucheth it , Heb . 10. Nay God himselfe averteth it , and that with an oath , Heb . 7. 21. Thou art a Priest for ever after the order of Melchisedek . A little contemptible unto us , but acceptable unto Christ , a little despicable in the mouthes of irreligious and prophane men , but honourable in the judgement of the onely wise God . The function of this Priesthood consisteth in that sacrifice , which our Saviour was to offer once for all unto his Father on the altar of the Crosse in the shedding of his bloud for the redemption of the world .

For the third , Christ was a Prophet ; the two Disciples call him so , Luke 24. 19. Yea all the people call him so , Matth . 21. 11. neither barely a Prophet , but a great Prophet , Luke 7. 16. so great , that Iohn the Baptist , who was more than a Prophet , who was the greatest among all the sonnes of women , thought himselfe unworthy , ( not as we speake in proverbe ) to beare his bookes , but to beare his shooes , Matth . 3. 11. The Office of his Prophesie himselfe expoundeth wherein it say , Esay 61. 1. The Lord , saith he , anointed me , and his Spirit is upon me to preach good tidings unto the poore , to bind up the broken hearted , and to proclaime libertie to the captives , and enlargement to the prisoners .

Which is Christ the Lord ] As there be many Antichrists , but one is the Antichrist ; so are there many Christs , but Iesus is the Christ . Here is indeede no article , for some Grammaticall reason ; but throughout all the Gospells he is called {αβγδ} . All Kings are Christs ; for they have their kinde of unction ; Cyrus himselfe albeit a heathen King , yet is called Christ , for his anointing royall , Esay 45. 1. All Gods people are Christs , Psal . 105. 15. Touch not mine anointed . But Iesus {αβγδ} is called Christ , because God hath anointed him farre above his fellowes , Psal . 45. not onely abundanter , but also redundanter ; not onely above his fellowes , but also for his fellowes . For as the Apostle speaketh , wee all have received of his fulnesse . As Aarons ointment dropped downe unto his skirts , Psal . 133. so hath the oyle of Christs anointing distilled downe to all his members , over whom , as Boaz did on Ruth , so he hath spread the skirt of his garment .

This sacred surname of the Sonne of God , is all one with Messias , but that the one is Hebrew , and the other Greeke . The Evangelist so expoundeth it Iohn 1. 41. We have found the Messias , that is by interpretation , the Christ . The particular proofes that this was the Messias , by Prophesies , by Witnesses , by his Miracles , his Sufferings , and Foretellings ; I am forst to pretermit , and to proceed unto the next point .

The sixth point in this Scripture , is the Divinity of this Infant ; which is Christ the Lord . It is the argument which our Saviour used himselfe , Math . 22. 44. to force from the Pharisees the confession of his Godhead . They thought the Messias should be a meere man . But Christ did urge this terme , to proove he should be God ; because David called him Lord . And therefore Thomas conjoyneth them Iohn 20. 28. My Lord , and my God .

The Word by taking flesh became the Sonne of Man ; but he did not therefore cease to be the Sonne of God . In formam servi transijsse , non est naturam Dei perdidisse , Hilar . His Incarnation nihil contulit , nihil abstulit , saith Leo , as it put nothing to , so it tooke nothing from the nature of his Godhead . Though he did {αβγδ} , though he did fill his mothers wombe ; yet he did not {αβγδ} , empty his Fathers bosome , Basil . Forma servi accessit , non forma Dei recessit , August . Hee tooke unto him the substance of man ; but he put not from him the Essence of God .

The greatnesse of Gods wrath , which was to be appeased , the sharpenesse of the curse , which was to be endured , and the hardnesse of the Law , which was to be observed , required the Messias to be more then a man . That God might be satisfied , and man might be justified , the mediatour that must goe betweene them both , must bee both God and man . Our Ghostly enemies , the devill , death , and hell , could not be conquered , by a Creature . As he must be man , that should encounter them ; so he must be God , that could discomfit them ? So he must , and so he was ; God as well as man ; and therefore called Immanuel , that is , God with us , God and man both together in one Person .

Sundry sorts of Heretickes thought him {αβγδ} , a meere and bare man ; but the Apostle telleth us , 2 Cor . 5. Deus erat in Christo , there was a God in Christ . That Godhead appeared , though covert in the flesh , yet overt in his actions ; he declared his Divinity both {αβγδ} , saith the Evangelist , both miraculis & oraculis , Tertul . both by his Doctrine , and Miracles . Never man spake as he spake , Iohn 7. 46. Never man d●d as he did , Math . 9. 33.

The time doth cut me off ; there have beene many Christs ; as our Saviour speaketh in an other sense , behold here is Christ , behold there is Christ ; but this Infant onely was the Lord Christ . He is called a little after , ver . 26. The Lords Christ ; but here Christ the Lord . Every King is the Lords Christ , that is , the Lords anointed . David cals Saul so , 1 Sam . 24. Abishai cals David so , 2 Sam . 19. But here is , not Christus Domini , but Christus Dominus , not the Lords Christ , but Christ himselfe the Lord .

The last thing in my Text , is the place of Christs Nativity , the City of David . The first of Sion was called Davids City , because by him the Iebusites were ejected thence . And Bethleem also is called Davids citie , because he was borne there . The Angell meanes not Sion ; it was the citie of the great King , Psal . 48. but he meaneth Bethleem ; it is the citie of this little King . He might have said expresly , In the towne of Bethleem ; but it pleased him rather to use this circuition ; In the citie of David ; because Christ came from David ; because the child now borne was not onely of his citie , but also of his seed . It was perversnesse in the people , Ioh . 7. 27. and they spake against their conscience , when they said Nemo scit , unde sit , no man should know , whence the Messias was . For the Prophets had foretold it , that there he should be borne ; and the Pharisees confessed it , when Herod made enquirie of the place of Christs birth .

May I not say of Bethleem , that which Lot said of Zoar , an non modica est ? Is it not a little one ? Yet now is little Bethleem made peere to great Ierusalem , it is the citie of God . Bethleem lately called the citie of David , is now become the citie of the sonne of David . In Bethleem the least among the thousands of Iuda , is borne this day the greatest among the Princes of Iuda . For out of it is sprung Dominator in Israel ; a Lord in Israel ; nay the King of Israel , as Nathanael called him ; whose goings forth are from everlasting . Vnto this little Bethleemite , a little Infant , but a great God , the Saviour of Israel , which is Christ the Lord , together with God the Father , &c.

Blessed are they , to whom this day is borne a Saviour , which is Christ the Lord .

OF THE NATIVITIE . The seaventh Sermon . PREACHED VPON CHRISTMAS-DAY . LVKE . 2. 14.

Gloria in excelsis Deo , & in terra pax , hominibus bonae voluntatis .

Glory to God in the highest , and on earth peace , good will towards men .

THE Copies differ in the reading , and the Fathers differ in the Sense ; and the difference is such , as would take up too much time . Thinke ( I pray you ) I make choise both of that sense and reading , which I judge most sound . I reade it thus , Glory be on high to God , and in earth peace , to men of good will . It is an holy Antheme , sung by a quire of Angels , at Christs Nativity : a song of three parts , one of Glory , one of Peace , and one of Grace . Glory on high to God , Peace on earth to Men ; but to men of Grace : for so good will here signifieth , either actively , that beare good will to Christ , that receive him , that beleeve on him ; or passively , that are vouchsafed grace of Gods good will . Christs birth brings both God Glory , and Man Peace ; but peace by Gods francke favour ; remission of sinne , and reconciliation , but not ex debito , but ex beneplacito . Peace is Gods {αβγδ} , Gods meere good will to men . These are the parts , and subject of this Song . By Gods assistance , &c.

The first part of my Text containes three termes , the Object , Place , and Person : the Object , Glory ; the Place , Heaven ; the Person , God . I will briefly speake of them , as the Angels here have Marshald them . Men end their Psalmes with Glory ; the Angels beginne theirs with it . Christs birth hath exhibited matter to the Angels of glorifying God .

God p●rposed all things for his glory ; even Christ himselfe , who is the Lord of glory . God aimed his actions meerely at that marke . All the Creatures were ordained for it . Heaven and Earth ( saith David ) α . both are full of it . The roofe of the Creation , which is Heaven , and the Worlds foundation , which is Earth , both {αβγδ} , there is {αβγδ} in both , light in them both to lead us to Gods glory . But Christ , the Word , by which he made them both , to whom he gave them both , by whom he reconciled them both , his Incarnation in Gods Predestination , was the mainest meanes , intended to that end . Gods justice gaines him glory ; his mercy then much more . If God have glory in sinners condemnation , how much more hath he it in Christs Incarnation , the Mediatour of all mercy ? Saint Paul in his comparison gives greater glory to the Gospell , then the Law : and as to Kings on earth , so even to God in Heaven , it is more glorious to be mercifull , then just . God gets more Glory Condonando , then Condemnando , by saving sinners , then by damning them : and Christs comming in the flesh was of purpose to save sinners .

Had God but saved man onely , and not sent Christ ; for that hee could have done , had he so pleased , had he so cast it in his eternall counsell , he had gained Glory so . But to send his Sonne from his owne side , his Sonne , God like himselfe ; to take our nature , so to be fitted to suffer for our sinnes , it is {αβγδ} , as Saint Paul termeth it ; this mercy merits glory above mans conceipt . God , that he might save man , to be made man , to disparage his high Deity by assuming our base substance , to lye nine moneths in a womans wombe , to be bred of her , to be fed of her , borne of her body , and nourisht at her brests ; this glory unto God is more then {αβγδ} ; it is as Paul else where saith in an other sense , {αβγδ} , a farre most excellent eternall waight of Glory .

Gods workes are all {αβγδ} , all worthy praise ; but this is {αβγδ} , worthy of glory . As David exhorts Psalme 66. 2. {αβγδ} make his praise glory ; so doe the Angels here for the excellency of this act , Christs Incarnation , they turne praise into glory . Christs Birth worthily glorious to God , both for the grace and for the wonder . For the one , Gods end of grace , is glory , Eph. 1. 6. God expects it , and grace workes it . Yea {αβγδ} makes {αβγδ} , exceeding grace 1 Cor . 4. 15. workes God excelling glory . Gods smallest graces , and his meanest gifts are worthy praise . He hath given us Christ ; the dearest thing he had : he is his Sonne ; the rarest thing he had , his onely Sonne . For the other , Gods commonest workes and most ordinary actes are worthy praise . Christ is his worke , his strange worke ; his act , his strange act ; the Word , who is God , to become Flesh ; God , who is a Spirit , to assume a body ; Majesty to put on Mortality , God to become man ; the Antient of daies , to be coinfantiatus , as Ir●n . to be borne a little Infant , the great God , a small Child , he that guideth Arcturus with his Sonnes as Iob speakes , to suck a Womans niple like our sonnes , to be borne like unto man , but of a Virgin , as never was any man ; this wondrous worke well worthy is of glory ; doe I say , of glory ? alas the poorenesse of the speech of man , yea and of the speech of Angels ; had the tongues of either any higher word , then it , this worke were worthy it . David bids give God the honour due unto his name : but there is none worthy it . Doe as the Psalmist bad ; date gloriam laudi , put glory unto praise , Worship unto it , honour unto it , adde them all together , God is worthy all , all unworthy God , for this worthy and wonderfull worke of Christs Nativity . [ Saith David in the Psalme , God hath Crowned Christ with glory ? Why may not I say , Christ hath Crowned God with glory ] I am too long in this , and yet in Gods glory , who can be too long . I come unto the next .

Gloria in excelsis ; Christ is himselfe Excelsus , old Zachary calles him so ; for he enstiles Iohn Baptist the Prophet of the highest ; and he is Filius excelsi , the Sonne of the most high , Gabriel and Legeon , Angels and devils , both doe call him so . And where is it fitter , glory should be sung , to the Father for the Sonne , then in excelsis , there where the Father is , and whence he sent his Sonne , that is , on high : Where should be sung Hosannah to the Sonne of David , but in excelsis , Hosannah in the highest ? It is meet and right , that glory be to God on high , whose Sonne , as sings old Zachary , visits us from on high . The hight of his mercy merits hight of praise ; praise , as in the hundreth eight and fortieth Psalme , first in the generall , from the Heavens : then praise in the particular , from the holy Angels , and the whole army of the blessed Spirits ; praise from the Sunne and Moone , and all the Sarres of light , praise from the Heaven of Heavens , and the waters above the Heavens . But especially from all the holy orders of the Angels , Cherubs and Archangels , Seraphims and Thrones , Powers , and Principalities , all to sing joyntly , as in the Revelation . Power and Salvation , glory and honour to the Lord our God .

There are many songes of men recorded in the Scriptures ; Deborahs and Moses , Davids and others in the old Testament ; Zacharies and Maries ; and old Simeons in the New . But of any Song of Angels , from the first Adam to the second , I remember no record . My Text is the first , that is found in all the Scripture , and it is not in excelsis neither . But now Christs Birth makes the Angels also to sing Hallelujah , that is , glory unto God . Haply they sung before ; Saint Ambrose holds their Hymnes were earlier then the World ; And whereas Saint Paul calles them {αβγδ} ; Ministring Spirits ; Theodoret saith their {αβγδ} was onely {αβγδ} , their ministration was meerely celebration of Gods glory . They might have matter plenty , to praise the Lord before ; but never had they argument , that so concerned them , as they have now . They sung before ( Saint Ambrose saith ) Sanctus , Sanctus , Sanctus , Holy , Holy , Holy , and what concernes Gods holinesse the Angels ? But now for Sanctus , they sing Bonus ; they turne Holy into Gracious ; And they say with David , our song shall be of mercy and truth ; and his mercy is over all his workes . The Angels also have a share in it . Christs birth yeelds benefit even unto the Angels . As Christ is our Saviour , they reape some fruite by that . For the Saints fill up that gappe , which was made among the Angels by Lucifers fall . The ruines of the Angels are repaired by mans redemption , it is Saint Augustines saying . Quod in Angelis lapsum est , ex hominibus redditum est , it is Saint Augustines to , who is plentifull in that point . They thinke that so concerneth them , that Christ saith they rejoyce at the repentance of a sinner : because a repentant sinner on earth , becomes a triumphant Saint in Heaven ; and so is made {αβγδ} , Luk . 20. 36. equall to the Angels . And Origen saith expressely , Christ & terrestria salvavit & coelestia . Hom. 1. in Levit . Saint Hierome saith as much .

And therefore if Iupiter were called Panomphaeus , as whom all voices praised ; Gods glory much more merits , that all voices doe advance it , both of men and Angels . All knees must bow to him , even of things in Heaven . David ends the Psalter with it , Omnis spiritus laudet Deum , even the Spirits of the Angels , whose seates are in excelsis , sing glory unto God . And that is the next terme in my Text , the glory is to God .

The profit of Christs Birth abounds unto the creature ; but the glory of it , rebounds backe to God . Both what God doth unto him ; and what he worketh by him , gaines praise to God . Christs grace , take it subjectivè , take it effectivè , is all Gods glory . For the one his grace inherent saith David in the Psalmes ▪ God hath Crowned Christ with glory . Why may not I say , Christ hath Crowned God with glory ? The Crowne of glory , which God hath set on Christ , returnes glory to Gods selfe . He made him powerfull both {αβγδ} , both in word and deed : the glory of them both reflected upon God . Both his oraculous doctrine , and his miraculous workes procured God praise . The hearers and beholders both {αβγδ} , Matth . 9. 8 , they admired them , but they adored God . All the graces the Father conferred upon the Sonne , redounded to the praise and honour of the Father . Much more the gracious worke , for which he mainely sent him , which is Salvation : Mans mighty redemption , his rescue from death , from sathan , and from hell , the conquest of all ghostly enemies , our justification , and that peace in my Text , proclaimed to men on earth , our reconciliation ; all these by Christ , not only advance our hands and hearts toward heaven , whence commeth this Salvation ; but excite the Spirits on high , to sing that heavenly Antheme in the Revelation , Dignus es Domine Deus , worthy art thou O God , to receive glory and honour and power .

The world may usurpe upon some other things , and claime the glory to be due to him for them , Honour , Wealth , Authority , and such other temporalities . For he will say ( though falsely ) that they are his . But Saint Pauls position , 1 Corinthians 3. Every man will grant , that Christ is Gods . And who should have the glory of the things of God , but God ? Christ is Gods Saving-health : mine eyes have seene ( saith Simeon ) Salutare tuum , thy Salvation . And who should have the glory ? Who saving God , for Gods Saving-health ?

The whole Oeconomie of salvation was plotted by Gods selfe , when as yet there was nothing existent , but Gods selfe ; {αβγδ} , saith the Apostle before the world was founded . Man was not then , Angells were not then , to consult with him , to resolve with him . And therefore men and Angells , both must sing with David , Non nobis domine , non nobis , Not unto us O Lord , not unto us , but give the glory to thy name . The action solely and meerely was by God ; and therefore the glorie must also wholly and sheerely be to God . Peace impious Papist , that pressest thy proud merits , to pull some part of glory sacrilegiously to thee . The Angells , who knew better whose it is , then thou , doe give it unto God . It is indeed Gods due in all things whatsoever . But in Christs Incarnation , and the consequents thereof , all Christians will confesse , it is Gods meere proprietie . For Christ is Gods ; and it is Christs owne rule , Quae Caesaris , da Caesari , quae Dei , Deo ; that which is Caesars , must be given to him ; so what is Gods , give it unto him . Glory be to God .

The second part is like unto the first , both for the number and nature of the termes , to which they have exact correspondence . There was glorie , here is peace ; that on high , this on earth ; that to God , this to men . The Babe that at this time was borne both God and man , his birth was behoovefull both to God and man : to the one it brought Glorie , to the other Peace .

The Authors of this antheme in the verse before my Text , are called heavenly Souldiers . A song of peace , how may it sute with souldiers ? The shepheards might have ask'd them , as Iehu did Iehoram , quid vobis & paci ; what have you to doe with peace ? The Physitian he arkens after the sicke : his wealth comes not by health . So the souldiers wish is warre . But the phrase lookes not at the matter of the message , but by circumlocution onely meanes the Angels : who otherwhere are sent for Sword , for Fire , for Pestilence ; but here for peace . As a King for joy at the birth of a Sonne , sends forth his proclamations of enlargement to the prisoners , and pardon to the delinquents : so here at Christs ▪ Nativitie , Gods heavenly Heraulds proclaime peace to men . For puer natus est nobis , saith the Prophet Esay , A child is borne , who is the Prince of peace ; and his comming in the flesh , is of purpose to bring peace .

But how then saith our Saviour , thinke not , that I am come to send peace into the world ? Yea , and saith not Iob also militia est vita hominis , mans life on earth is a perpetuall warfare ? Christ forbids us to thinke , he sent peace into the world ; but by it he meant peace towards the world . For the profession of Christ hath made the world our enemie . But this peace is not the worlds peace , but Gods . The Apostle so calls it in the fourth to the Philippians , The peace of God . And so mans life indeed is a continuall warfare . But that warre is with the World , with the Devill , and the Flesh . Wee warre with them , but wee are at peace with God . Christs Church on earth is called the militant Church , i . the warfaring Church . Those three are Christs enemies ; they are the Dragon and his Angells . Michael , i . Christ , and his Angels , i . Christians must fight continually against those enemies . That warre is no barre to this peace in my Text , which is of conscience towards God . Nay , rather this peace is preserved by that warre , and cannot be , where it is not .

God was mans enemie ; Sinne had made him so . He had incurred the curse , and was thrall to Death , to Sathan , and to Hell . Christs Incarnation wrought reconciliation . God was displeased with man ; but hee is appeased in Christ . Sinne had so incensed him , that hee swore in his wrath , that wee should not enter into his rest . But God was made man , to mediate betweene both ; and his intercession hath procur'd us peace . The curse , the Hearault of Gods defiance , Christ hath cancel'd it . Sinne , the cause of Gods displeasure Christ hath purged it . Death , the first wound , that God had given us , Christ hath cured it . Hell , the Iayle , to which God had adjudged us , Christ hath broken it ; and Sathan , the Executioner , whom God had set to torture us , Christ hath chained him . God looking on us in his Sonne , is well pleased with us for his sake ; His flesh hath restored us unto his favour , and that is this peace . Peace hath many species ; but this is Gods pardon and reconciliation .

God and man , sinne had disjoyned them ; but Christ hath attoned them : and the attonement is this peace . Christs righteousnesse recovered what mans wickednesse had lost , to wit , Gods love , the companion of this peace . Righteousnesse and Peace , saith the Psalmist , kisse each other . Christ is them both ; our righteousnesse , 1 Cor . 1. 30. our peace , Eph. 2. 14. and is therefore paralleld by S. Paul unto Melchisedech , i . the King of righteousnesse , who was the King of Salem , that is the King of peace . To end this , Christ said the Peacemakers , Mat . 5. shall be called the Sonnes of God ; but here the Peacemaker is the Son of God . Christ saith himselfe , that we have peace in him . And Saint Paul seconds him , that our peace with God , is through Christ our Lord . This peace ( I said ) meanes reconciliation ; and Saint Iohn saith of Christ , that he is {αβγδ} the reconciliation ; hee is the propitiation for our sinnes . Christs comming downe to earth , is for bringing peace on earth ; the next terme in my Text .

There was peace before in heaven : for how should there be enmitie ? Was it betweene the persons of the Godhead ? As Paul said of Christ , Is Christ divided ? So I may say of God , is God divided ? Could schisme be in the Deitie , enmity in the Trinitie ? Christ saith of two of them , Ego & Pater unum sumus ; the Father and the Sonne , were one . And Saint Iohn saith of all three ; the Father , the Word , and the holy Ghost , they all are one . Was it betweene God and the Angels ? Those of them that rebel'd , God cast them downe ; and grace preserved the rest from like presumption . They all continually waite on God : they all continually have peace with God . Was it betweene themselves ? Saint Iohn indeed in the Apocalyps writes of a battell fought in heaven , betweene Michael and his Angells , and the Dragon and his Angells . But that is but an Allegorie . Was it betweene the Saints ? First , it is a question , whether the Saints were there before Christs time . The current of the Fathers runnes to the negative part , that none came there before Christs resurrection ; that Sanguis Christi was clavis paradisi ; that heaven was shut , till Christs bloud opened it . I will not determine it ; I will onely say ; wheresoever they were , they were in blisse . But say , the Saints were there : they were at peace , both betweene themselves , and with Angels , and with God . Heaven hath no hostility : where should be peace , if not in Paradise ? The peace then here proclamed by the Angels , it is on earth .

There is no peace in Hell ; neither to the ghosts of men betweene themselves ; nor to the spirits of feinds betweene themselves ; nor betweene the ghosts and feinds ; and least of all betweene them and God . The damned ghosts doe curse , every one his fellow , for suffering , for entising , for assisting him in sinne . The cursed fiends doe rage every one with other , for being his ringleader in rebelling against God . The Ghosts doe gnash at the devils , for tormenting them ; and both blaspheme God for condemning them . Said Christ he came not to bring peace unto the earth ; surely he was not sent to bring peace to Hell . The Peace is there , whether now Christs selfe was come . The descending of Gods Son to us , is for the sending of Gods peace to us ; and that is the next terme in my Text Hominibus to men ; Peace on earth to Men .

Man was Gods enemy , the Apostle cals him so , Rom. 5. 10. Not as he is man ; but sinne had made him so . Gods selfe made man , who hateth nothing that he made . But sinne , the devils creature , who is enemy unto God , made man his enemy too . Man had transgrest , and Iustice had sentenced him ; and for the execution , there was ordained death , and hell , and sathan , and the evill day . But Mercy had methoded a meanes of reconcilement ; and Christ would be incarnate , to procure him peace . Man was so pretious in the eyes of God , that his Sonne should suffer , rather then he starve . God would rather die , then man not live .

The Angels that apostated from their first state , Creatures more glorious farre then man , God instantly damned them . They have endured his doome many thousand yeares : he makes no peace with them , he takes no truce with them . The Origenists , and Mahomet , and some Anabaptists hold , that Lucifer at last shall be loosed from his bands , and restored to his light , he and all the damned fiends . But Saint Iude assureth them , that their darkenesse is eternall , and their chaines are everlasting . But man of Gods great mercy hath found a Mediatour ; and Gods owne Son owne selfe hath purchased him peace . Lord , what is man , that thou regardest him ? what is the Sonne of man , that thou the Sonne of God vouchsafest to visit him ? Thou hast made him , not little lower , but much higher , then the Angels , and proclamest peace , not in hell to them ; but in earth to him ; peace in earth to men .

And why to Men ? why not to devils too ? Respects God persons ? Is he not rich to all ? and said you not before , that his mercies are over all his workes ? First , for the Objections ; had God sent peace to them , and not to us ; God should have seemed so rather to have respected persons , in receiving to his grace the more excellent creature ; and refusing the inferiour . And the Text is true , that God is rich to all . But you take not all the Text ; God is rich ( saith the Apostle ) to all that call on him ; which the devils can not doe . And for Gods mercies , they are over all his workes ; misconster not the termes . The preposition Super is not extensive , but comparative . His mercies are not upon all his workes , but above all his workes ; they excell his other workes . Or say it have your sense ; Gods mercies so are over all his workes , even over the Angels , as I showed before . For that the good Angels fall not as the bad , that is Gods mercy . Stretch not the Text unto the devils too : Mercy , Gods mercy is over all his workes ; All generally , not personally ; all in Specie ; not in Individuo ; not over every severall creature , but over every kind of worke : as peace is in my Text to Men ; but not to all , but to men of good will . Nay ; I will not care to yeeld it , in what sense you will . Let all meane individuals . I say , Gods mercy is on the devils too , and on all the damned Spirits . For they all are punisht short of their deserts . God hath mixt mercy with justice even in hell .

Now for the point , why peace is not to fiends , as well as men ; the question is curious ; and it might suffice to answer you , as the Pharisees did Iudas , {αβγδ} , What is that to us ? Yet some writers yeeld these reasons . First , the guilt of Angels was greater then of Man . For they sinned of themselves , but Man by their temptation . Secondly , they fell not all : but all mankind fell . All were in Adams loines , when he transgrest . And falling all , they needed a redeemer : it seeming pity in Gods gracious eye , that so noble a Creature should totally be lost . Thirdly , Adam slipt of ignorance , and Eve of weakenesse ; which are but trespasses against God the Father , and the Sonne : But the Angels fell of malice . and so they sinning against God the Holy Ghost , could not be pardoned . To end this point , I will praise God , for sending peace to me ; I will not pose God , why he sent not unto them . Even so Lord , because it pleased thee : thou wilt have mercy , on whom thou wilt have mercy , not on Angels , but on men ; and not on all them neither , but {αβγδ} , upon men of good will ; which is the last point in my Text ; I will be short in it .

{αβγδ} , I said before , this terme might be taken in two senses ; active , to be meant of men , embracing Christ ; passive , to be meant of God affecting men . For the first ; the peace is unto men , but to men of good will , that willingly and cheerefully receive him for their Saviour . Herod was troubled , and all Ierusalem ; there was no peace to them . Their will was ill , not good to Christ ; with a good will they would have murthred him .

Hence would the Papists strengthen their free will . Their good will to that , you may see in the Rhemes Testament . But they are confuted by the learnedst of themselves , Bellarmine and Maldonat ; who both appropriate {αβγδ} unto God , and deny it ever to be said of men .

Tak● it then passively ; the Scripture phrase is usuall , sonnes of grace , sonnes o● wrath , of election ; of perdition ; so heere Hominibus bonae voluntatis , to men of Gods good will , that is , to men , who God of his good will , or as Saint Paul phraseth it , in the good pleasure of his will , hath purposed to his Salvation ; to them is this peace ; sent not of mans deserving , but of Gods vouchsafing . This peace ( Saint Ambrose telles thee ) is not meriti ; it is not debiti ; but it is placiti . God is pleased to send it them , with whom in Christ he is well pleased ; hominibus beneplaciti , not to men of merit , but to men of grace ; and therefore this peace pertaines to them alone , with whom he is well pleased : to men of good will , ( an exoticke phrase , and therefore harsh , ) to men vouchsafed grace of Gods free favour , and the good pleasure of his holy will . Our Saviour , who was {αβγδ} himselfe , hath sent this peace to all {αβγδ} , to them onely , to them all ; to all whom God hath loved in his beloved Sonne . Whose blessed Birth this day , as the Angels heere solemnize , and welcome his comming with a Caroll of great joy : so let us to whom this peace is here proclaimed , sing joyfully Hosannah to the Sonne of David : and say with these Angels , Glory be to God ; the Father , and the Sonne , and to the Holy Ghost , this day , and evermore .

OF THE NATIVITIE . The eigth Sermon . PREACHED VPON CHRISTMAS-DAY . 1 TIM . 3. 16. And without controversie , great is the mystery of Godlinesse .

THE words are all perspicuous , saving one . What is meant by godlinesse , there is question . Without controversie , great is the mysterie of godlinesse . But what is meant by godlinesse , is not without controversie . Expositors conster it , some of Christ , some of the Gospel . One falls fowle with Erasmus , for leaning to the latter ; and the former will fit this season well , according to the words immediatly following , God manifested in the flesh . Be then ( if you please ) the secret of our Saviours comming in the flesh , the Argument of my Text , Christs Incarnation . It is a mysterie , a great mysterie , and that confest ; foure severall termes , set out , each by it selfe by two of the Greeke Fathers : Saint Chrysostome , and Oecumenius , for distinct consideration . {αβγδ} , Without controversie , great is the mysterie of godlinesse , that is , of God Incarnate ; or if that sound harshly , of the Gospell : The oddes is small . For what is the Gospell , but {αβγδ} , The Booke of the Genesis of Iesus Christ ; the narration of Christs generation , the storie of the Messias comming in the flesh , the Historie of this mysterie ?

It is a modall proposition : first therefore of the moode , {αβγδ} Without controversie . What saith the Apostle ? Is Christs Incarnation without controversie . Surely God was made flesh ; it is true . But it hath the lot of other truths , to be opposed . It is a certaine truth , but yet oppugnant . There is a Greeke Father seconds Saint Paul , {αβγδ} no man doubts of it ; it hath not in it {αβγδ} , any doubt at all . More peremptorie than Paul . Of Christs Incarnation , no man doubting , no thing doubted . Simon Magus opposed Christ ; there is a {αβγδ} , and that a {αβγδ} , as Saint Luke writes of him , a great man against this great mysterie . The mysterie is , that God should be made flesh . Sathan himselfe doubted , whether Christ were God ; there 's a {αβγδ} , one thing doubted . And his body was thought to be but Phantasticum , to be man but putativè ; not to be true flesh . There 's an other : both his natures questioned .

Paulus Samosatenus , more fitly Semisathanas , held , Christ was {αβγδ} , but a meere man : {αβγδ} , but not {αβγδ} , a man of God , but not both man and God . So did Ebion ; so did Arius , and such multitudes after him , that Hierom saith , the whole world in a manner was turned Arian . And to the truth and perfection of his humane flesh , what should I cite the sundry Heretickes , that opposed it ? It is not then {αβγδ} , but {αβγδ} , who not almost impugned this mysterie ? I oppose not these to Saint Paul ; they were his punies , borne most of them long after him . He might say of this mysterie , {αβγδ} , that it was without controversie , for all this . Examine his owne age .

What thought the Iewes , when they cried , Crucifige ? Caiphas , when he rent his cloathes ? Pilat would not have sentenced him , nor the Elders have delivered him , had they thought , that as ( Saint Paul saith ) Deus erat in Christo . Christ had beene a person compound of man and God . Saint Paul saith it , Had they knowne it , they would not have crucified the Lord of glory . But their conceit of him was but as of a man . Come see a man , saith the Samaritane woman . Ecce homo , saith Pilat , Behold the man . Have not to doe with that just man , saith Pilats wife : a just man , but a man . Nay , it was Saint Peters terme too , though his disciple , Non novi hominem , I know not the man . Yea Saint Pauls selfe by Pauls leave , whatsoever he saith now , kept he not their cloathes , that stoned Steven , that furiously ranne on him , at his saying , he saw Christ at the right hand of God ? Kept their cloathes ? That s little . Did he not himselfe persecute Christ ? Charged with it by Christs selfe , Saul , Saul , &c. and confessed by him five times . Were not Saducees and Pharisees , Priests , Elders , and Herodians , all against Christ ? Were not the Apostles derided , imprisoned , and scourged for preaching him ? Pauls selfe ( himselfe saith ) {αβγδ} more than they all ? Was not the Gospel oppugned by Libertines , by Epicures , disgraced by them ; and Saint Paul the Preacher called {αβγδ} , a base fellow ? Said not Simeon , Christ should be {αβγδ} , a marke of contradiction ? Nay a marke of malediction ? Many blasphemed both his Person and his Doctrine , called him a Deceiver , a Samaritane , a Conjurer ? And saith the Apostle here , that the Mysterie , the great mysterie of Christs comming in the flesh , is {αβγδ} , a position without controversie ? He might have said in Saint Peters phrase {αβγδ} , of a truth . Or in his owne elsewhere , {αβγδ} , It is a faithfull saying . He might have protested it , have sworne it for the truth . But to say , without controversie , of a thing so controverted , to call it {αβγδ} , which is so {αβγδ} ▪ so contradicted , {αβγδ} , every where contradicted , Acts 28. 22. Saint Paul should seeme to hyperbolize .

But distingue tempora , consider Person , Time , and Place ; T is no Hyperbole . It was harsh to Heathens , and to Iewes sometimes , and out of Israel . But to Christians now in the Church , this sacred secret was without controversie . Nor must Saint Paul , praestare culpam , make good all translations . The Hyperbole is not Saint Pauls ; it is the Translators , if it be one . S. Paul saith but ex confesso , the Greeke word meanes no more . That 's no peremptory terme . I said , it was a mood : and it is a modest mood and moderate . Say , the great mystery of Christs Incarnation were contradicted by all without , were controverted by some within the Church : Yet those , that were converted , did confesse it all . Whence sprung that horrible Title of confessours , frequent in the Church .

A checke to after ages , to the degenerate generations of Atheising , Heathenising , Sathanising Christians . Wee pardon Lucian , a profest Atheist . What should Christ looke for of him , but scoffes . It was he , cald Christ {αβγδ} , the crucified Sophister . And so we doe Libanius ; It was he that askt , what that Carpenters sonne was doing then in heaven . Be Christ a Galilean , and the Gospell {αβγδ} to Iulian , idle and ridiculous . He was an Apostata . And Felix his Treasurer may make up the the messe ; See , what plate Maries sonne is served with , it was his Apophthegme . But that Christians should question , should quarell this mysterie ; that s to me a mysterie . Some his Godhead , some his flesh , as did sundrie sorts of Heretickes . Nay , that Popes Christs owne Vicars , should denie their Lord , like Peter ; Peters successours in nothing but in that ; should mocke at this mysterie , this mysterie of godlinesse , it were strange , were not Babylon a mysterie her selfe . Her brazed brow is branded with that marke , Apoc 17. Mysterium , a mysterie , the mysterie of ungodlinesse . Nay some Papists have confest , they have seene the word Mysterium , engraven closely in the Popes Diademe . See Iames Bastardie of Fathers in his Epistle Dedicatorie . Saith not Socrates , that Felix the second was an Arian ? Then thought hee not Christ God . Christ to be God incarnate , it seemes Leo ▪ the tenth thought it not Magnum Mysterium , but magnum mendacium , not a mysterie , but a sophistrie ; Illa fabula de Christo , he termes the Gospell but a meere fable . The like blasphemie was that of Gregorie the ninth , that reckoned three famous Impostors of the world , Moses , Mahomet , and Christ . A title fit to be put into the stile of the Bishops of Rome . They are indeed Impostors ; and so Machiavel calls one of them , Alexander the sixth , the Impostor of the world . He that inscribed his Booke to the now Pope , Paulo V. Vicedeo ; either meant some mysterie , or he must mend the title . For how can his Holinesse be justly called Vice-God , if Christ , whose Vicar hee is , be not God ? Enough of the Moode ; come to the Mysterie .

It is fit quid goe before quantum . Rhemists read this Scripture , great is the Sacrament . Wee must pardon their superstition . The vulgar Latine hath Sacramentum , and the Councell of Trent ties them to that Translation . Christs Incarnation is a mysterie . It is not Arcanum onely : that 's too low a word for so high a thing . Holy secrets are called mysteryes . The Gospell in generall is a mysterie . Saint Paul calls it so , Col. 1. 26. The Church long governed by God under Ceremonies , under darke types and shadowes . The project of it too , a mysterie ; that the whole world estranged from God , should be cald by it to the hope of salvation , and eternall life offered unto all . God was before knowne onely in Israel . Nay all our Preaching is mostly mysterie . Gods Minister , loquitur mysteria , saith Saint Paul , most of his speech is of mysticall matter , crosse to the common conceit of men , meere paradoxe to carnall eares . Even morall Divinitie is harsh to flesh , absurd sense ; to shunne pleasure , love our enemies , renounce the world . But the things of Faith , they are mystery indeed . And so S. Paul calls them in the 9. verse of this Chapter , mysterium fidei . The mystery of faith , of Christ , of the Gospel , of Gods beneplacitum , the Apostles termes too . Of heaven , of Gods Kingdome , the termes of the Evangelists ; these are right mysteries .

The things of Christ are secrets all ; his whole Historie is mysterie ; his Life , his Passion , not his Incarnation onely . But yet his Incarnation most , and meant here specially . A secret {αβγδ} , Saint Paul saith , and {αβγδ} , husht and hid to ages past , {αβγδ} to all ages past ; till the fulnesse of time came : then {αβγδ} , made knowne and manifest . Vtterly hid from Heathens ; very darkely shewed to Gods owne people . Abraham desired to see it , Christ saith , Angells desired to see it , Saint Peter saith , Abraham the friend of God , Angells the Sonnes of God : but neither could . Christ saith , Abraham did : but it was but with the eyes of faith . Angells themselves could not see it otherwise . T is said here , it was seene of Angells . But that was after Christ was borne . See him they did not , see him they could not , in the flesh , till hee had assumed the flesh . The Prophets foresaw him , praeviderunt , Cassianus saith , foresaw him in the Spirit . But they saw him not , non viderunt , saith Christ , Matth . 13. Onely Daniel saw him more plainely ; he was vir desideriorum , belov'd of God more specially . And yet he saw him but in vision neither , Dan . 7. Nay not Abraham onely , but many other holy men , many Prophets and just men ( saith Christ ) desired to see him . Esay did ; Oh that thou wouldst breake the heavens , and come downe . David did ; Bow the heavens , O Lord , and come downe . Moses did , Lord shew me thy glory . But non viderunt , saith our Saviour , they have all desired to see , but have not seene him . And yet denie I will not , I may not , that Abraham saw Christ in body , in the flesh . For of the three strangers , whom he entertain'd under the Oake at Mamre , the Fathers say , that one was Christ , that Christ assum'd a body to appeare to him . Yet was not Christ truely man then . Hee united not that body to his Godhead hypostatic●s , personally . Christ was but transfigured ( t is Tertullians terme , ) transfigured for a time into mans flesh , that Abraham might see him , with whom hee was to speake . It was but a praeludium of his Incarnation . Enough of the quid ; heare now the quantum ; a great mysterie .

As all secrets were not mysteries ; so all mysteries are not peeres . The Sacraments are mysteries , but in other sense . For the terme hath three acceptions . Religious Ceremonies are called mysteries , both by the Fathers , and Heathen Writers too . Who hath not met with Cereris mysteria ? That s one . An outward signe of inward secret , that s an other . Baptisme and the Lords Supper are mysteries so . Lastly , an holy secret , and so t is taken here , and else where both by S. Paul , and by our Saviours selfe . The obstinacie of the Iewes , a mystery in this sense , Rom. 11. The calling of the Gentiles , a mystery , Eph. 3. The Resurrection , a mystery , 1 Cor . 15. All these are mysteries too : but this is the grand mystery .

Nay there are some other called great too . The changes of the Moone , sometimes full , sometimes horned , sometimes halfe , Saint Ambrose calles Grande Mysterium . So is Marriage by our Apostle , Ephes . 5. called a great mystery . But the mysterie there meant , is the very same with this , Christs match with the Church , which is his Incarnation , the next words to my Text . Saint Paul so expounds himselfe , lest any might mistake him : I speake ( saith he ) concerning Christ , and the Church . Yea the Resurrection , even great Philosophers have thought a great Mystery , a flat impossibility . It was for preaching of it , that Saint Paul was called a Prattler , Acts 17. Christs body to be in many places at once , surely that is either Magnum Mysterium , or Magnum mendacium , a great mystery , or a grand lye . But the Trinity is a mystery , a great mystery , {αβγδ} without controversie . How Father , Sonne , and Spirit should be three Persons , and every Person God , and yet God to be but one . But even that too must yeeld to this . It is a great mystery , but not so great , as this .

This is {αβγδ} , great indeed , Chrysostomes terme . Great , first for Depth , and then for Worth . For Depth , {αβγδ} , a secret unexplicable , the tongues of men and Angels cannot utter it : a secret unconceiveable , the wits of men and Angels not imagine it . Cedit adhaec Sensus & Sermo . Hilar . Both Words and Wit are too weake heere . Cer●s Secrets , Heathens cald {αβγδ} , infanda too : but in other sense . Those might not be uttered , this can not be uttered . Vtter them the Priest could , but durst not . This , if we would , we can not . Infanda both , but differently ; neither to be uttered . But that {αβγδ} , not lawfully , this {αβγδ} , not possibly . All mysteries , {αβγδ} , darke and abstruse ; this {αβγδ} , Saint Chrysostomes terme , more abstruse . Heaven to come downe to Earth , Eternity , to put on Mortality , the Word to take Flesh , {αβγδ} , Bas . the great Iehova to become a little Babe , conceived by God , borne of a Virgin , made of our seed , but not spraid with our sinne ; here s a masse of mystery , worthy Saint Pauls exclamation , O Altitudo ! Oh the Depth ! Gods selfe calles it Novum , Ier . 31. 22. The Preacher saith , There is no new thing under the Sunne . Heere is one thing {αβγδ} , Damasc . {αβγδ} . Aratus , Gods Paternity a grand mystery , Maries maternity , grand too , {αβγδ} .

The worth , both of the Subject , t is God , that was incarnate . Not an Angell , but Gods selfe . Not Gods Servant , but his Sonne . Angels Gods Sonnes too , but Created ; Christ his begotten Sonne ; his {αβγδ} , his onely begotten . And of the Benefit , Salvation , {αβγδ} , Clem . Alex . the greatest and royallest of all the workes of God . A worke worthy of God , Nihil tam dignum Deo , Tert . no thing so worthy God as mans Salvation . Magnos magna decent . Gods selfe is great ; and so is his mystery . All his mysteries great ; all his Workes great , Magnalia Dei , the Fathers terme . But his most worke mysticall , the {αβγδ} , Athanasius his word , the prime and chiefe mystery , is the mystery of godlinesse , the last terme in my Text . I come to it ; great is the mystery of godlinesse .

What is this mystery ? may I tell it you ? Can I ? All mysteries crave fidem silentii , Tertullian saith , may not be revealed ; called therefore {αβγδ} in Aristophanes , secrets not to be divulged . Heathens would not theirs . The very name of mystery subsignifies S●crefie . Christians must not open this to all . Pearles may not be throwne , nor holy things be given {αβγδ} to dogges , and hogges : So mysteries , this mystery to men prophane , Iewes , Heathens , Heretickes , and Atheists . Some of them will raile on it ; the best will but scoffe at it . It is {αβγδ} , not lawfull to lay open this mystery to these , the mystery of godlinesse to the ungodly . But our assemblies are Christian and religious . Christs selfe saith , Datum est , it is given unto us , to know the mysteries , the secrets of his Kingdome .

But can I tell you this ? Is it not {αβγδ} , impossible too , a secret unsearchable ? It is . Quis ennarrabit , saies the Prophet Esay , who can declare Christs generation ? S. Basil bids {αβγδ} , not {αβγδ} , adore it , not examine it . T is {αβγδ} ( t was S. Pauls terme ) an hidden mystery . But what ? Not the Quid , but the Quomodo . I cannot tell you how it is , but I may tell you what it is . It is {αβγδ} ; question not the manner , aske not how . But for the Quid , the mystery of godlinesse , is Christs comming in the flesh . Called the Mystery of godlinesse , because godlinesse is the scope of the doctrine of the Gospell ; consisting in two things , Faith to beleeve , what God hath promist ; and Obedience , to doe , what he hath bid .

The mysteries in the heathens Religion were ungodly . They had reason to hide them ; they were so abominable , so uncleane , that the eare of a Christian would abhorre them . Well doe Clemens and Eusebius denominate their Mysteria from either {αβγδ} ; they were filthy or false all ; fabulous or scurrilous . But this of our Saviours is the mystery of godlinesse . It is Righteousnesse in the Syriacke . T is all one . For Iustitia is one of Christs attributes in Ieremie , {αβγδ} , the Lord is our Righteousnesse .

There is mysterium impietatis , 2 Thess. 2. It is Bezaes Word ; or ( as we read it ) the mystery of iniquity . You heard Babylons forehead markt with that mystery , the mystery of Belial , of Antichrist , of Hell . Nay nere goe we so farre for it , to mysticall Babylon . T is neerer home , among our selves . If trades and occupations be rightly called my steries , t is like the stone of Christs Sepulchre , magnus valdè , exceeding great is the mystery of iniquity . Nay , examine the mysticall hypocrisies of men , the deepe dissimulations of the most , of all almost Fidelem quis inveniet ? Where shall you find a sound and single heart ? a right Nathaniel , in whom there is no guile ? T is like Iudahs wickednesse , Eze . 9. Magna nimis valdè , too too exceeding great is the mystery of iniquity . I stray now from my Text : t is holy mystery is meant heere ; the mystery of godlinesse , i.e. Christs Incarnation . I say , the mystery of godlinesse ▪ is the Historie of Christ , his Birth , his Baptisme , his Passion , and his death , his Resurrection , and Ascension ; every one a mysterie , Athanasius saith , and so doe other Fathers stile them severally . And the Syriacke word signifies multum as well as magnum : t is not a single secret , but a manifold mysterie . Gods love to man is infinite , infinite in all dimensions , infinitely broad , infinitely long , infinitely deepe . This mysterie containes both the bredth , and the length , and the depth of that love . Christs Incarnation , what curse hath God menaced , but it hath averted it ? What blessing hath God promised , but it hath procured it ?

When I say Gods Incarnation , I meane all the concomitants mentioned before . First his Birth , that s a mysterie . Not that Ante Luciferum , Psal . 110. before the world . That secret transcends this . Christ is {αβγδ} , who shall declare that generation ? Not that Aeternitatis ( as Saint Augustine termes it ) from his Father . But this Infirmitatis , from his mother , a great mysterie . Worthy of two Ecces , as a paire of Heraulds to proclame it . One of the Prophet , Behold a Virgin shall conceive and beare . An other of the Angell , Behold thou shalt conceive and beare . Birth and conception by a Virgin ? Let all the Bookes on earth , Bible and all , match me that mysterie . His Baptisme another ; Saint Austin calls it so . Baptisme , {αβγδ} , the Bath of sinne , what skilled it Christ , who knew no sinne ? But many mysteries were meant in it . Christs owne Initiation into his Office . His fulfilling of all righteousnesse . His publishing to the people , who he was , both by the audible voyce of his Father , and the visible descending of the holy Ghost . His sanctifying of the water for our Baptisme . His opening of heaven to the Baptized , and his making of us members of his body . His Death an other . {αβγδ} , Saint Chrysostome saith , there were five wonders in Christs Death . Wonders differ from mysteries . But there were two mysteries . One , that Christ should die . That he should ; that he would ; that he could . That hee would ; a Lyon for a Dogge , pro vernaculo , pro vermiculo , Saint Bernards words : the Lord of glory for vile man ; for his vassalls ; for his enemies . That he should ; When man had sinned , that God should suffer : God love man so , to give his Sonne for him . That he could ; Saint Paul saith , for God to lye , I may , for God to die , is {αβγδ} impossible . Ego sum via , veritas , vita ; Christ is life , as well as truth . The Lord of life to suffer death ; God to give up the Ghost . The other mysterie exceeds this , that Christ should but die . For a double death is due to sinne . The parting of the soule from the bodie is the first . But the lake of fire , saith Saint Iohn in the Apocalypse , it is the second death . Deepe then is the mysterie that Christ taking on him the discharge of our debt ; should but onely die the death of the bodie . But Christ humbled himselfe , quo inferius non decuit , no further , then was fit for God . His bloud onely and death wrought our Redemption . Scripture rests there . Simpla duplae profuit , Augustine . One death in him , quit two in us . His Resurrection is another : I meane not , that his body went through the grave stone and chamber doore , where the disciples were . That ( if true ) is a wonder , but no mysterie . But as his death was the mysterie of his paiment of our paine : so his rising is the mysterie of his raising us to life ; and his conquest of the grave , and his triumph over hell . Take his Ascension too ; and the mysterie is his Arrabo , our earnest of heaven , and seasin of salvation . In a word , Christs Incarnation , what curse hath God menaced , but it hath averted it ? what blessing hath God promised , but it hath procured it ?

To draw unto an end ; Saint Paul calls the Gospell ( for that s here meant by godlinesse , the historie of Christ ) he calls it a great mysterie . Credat Iudaeus Apella ! Nay the Iew beleeves it not . The world will not , though hee doe . Both the booke that recordeth it , and the Preacher , that proclameth it , and the hearer that beleeveth it , vilified all . For the first , the Scriptures burnt in Dioclesians time ; That s not much ; he was an Heathen . Burnt and cut too in Iehejakins dayes ; hee was an Israelite . Nay Christians have burnt it : Arians have , and Donatists ; heretickes , but Christians . Nay Catholicks have , Romane-Catholickes , the English Testament , yea the Latine too : Bishop Boners Chaplaine cald it his litle pretie Gods Book , and Gifford and Rainolds said , it containes some things , prophane and Apocryphall . T is not mysterie , but foolerie , {αβγδ} , the worlds word , 1 Cor . 1. Not mysterie , but clownerie , {αβγδ} , Iulians terme . The Bible but a fable , Illa fabula de Christo ; you heard a Pope say so . Yea the blasphemous Iewes play with the word paronomastically , call Evangelium {αβγδ} , that s not a mysterie of Pietie , but a revelation of iniquitie . For the Preacher , art thou Peter? {αβγδ} , thou art drunke . Art thou Paul ? Insanis , thou art madde ? Art thou Christ ? thou hast a devill . For the Hearer , the Professour ; Tu adoras Crucisixum . So would Infidels mocke Christians ; you worship one , was hang'd . Saint Paul calls the Gospell , Gods Wisedome in a mysterie , 1 Cor . 2. They flout us with that . The highth of your wisedome , is but {αβγδ} , Beleeve , say they . Crede tantùm , beleeve onely , Christ required no more . The {αβγδ} , and the {αβγδ} , ( Saint Pauls words ) the ground and substance , the whole evidence of your hope , is but Faith onely . Oh the wonderfull wisedome of the Christians : the ironie of Infidells ! What say I of Infidells ? Even Christians selves disgrace Christianity . The prophane Italian , when he saith , un Christiano ; he commonly meanes a Blockehead and a foole . But as the Psalmist saith , The Lord raignes , be the earth never so impatient ; so the Gospell is a mysterie , though Iulian jest at it ; The mysterie of godlines , though wickednesse disparage it : Let not either Preacher , or Professour be discouraged . For if it be foolishnesse , t is the foolishnesse of God , and the foolishnesse of God is wiser than men .

OF THE NATIVITIE . The ninth Sermon . PREACHED VPON CHRISTMAS-DAY . 1 TIM . 1. 15.

{αβγδ} , &c.

This is a faithfull saying , and worthy of all acceptation , that Jesus Christ came into the world to save sinners , of whom I am chiefe .

THe Argument of my Text , is the end of Christs comming , the confortable end of his comming in the flesh , namely to save sinners . Saint Paul cries else where , vae mihi nisi evangelizavero , it would be woe with him , if he preached not the Gospel . Surely here hee preaches it . Within the sept of one period hee abbridges the whole Gospel ; coucht closely in one clause , consisting of foure termes ; the Person , Christ , Iesus Christ : the Act , his Incarnation , he came into the world : the end , to save : the object , sinners . Iesus Christ came into the world , to save sinners . This evangelicall theme he both prefaces and instances . The preface praises it for soundnesse , a faithfull speech ; and for sweetnesse , worthy all embracing . The instance samples it by the Apostles selfe , Of whom I am cheefe . Of these particulars in their order .

First for the preface , I must be breefe in it . T is but a Porch to the proposition . A Porch must not be greater then the house . Fidelis sermo , it is a faithfull speech . There is {αβγδ} , 1 Cor . 2. a speech likely , but not sure . This is {αβγδ} , a sure and certaine truth : not probabile , but credibile , not that wants proofe , but craves beleefe . Not {αβγδ} , beleev'd of all ; infidels receive it not ; but {αβγδ} , worthy to bee beleev'd of all . As true , as Gospel ; for it is the very Gospel . It is perhaps a Paradox , but yet true . The resurrection of the dead , Heathens held but a fable ; but t is true . Paul hath this preface for that too , chap. 4. v. 9. The life to come a point too seeming so absurd , that he was faine to say , {αβγδ} , t is a true saying too .

Surely to the Sadducee , the Philosopher , the Atheist , Saint Pauls proposition is a grand Paradox ; that hee may well terme it {αβγδ} , a great mysterie . Nay indeede a proposition farced full with Paradoxes , almost every word one . That God should bee incarnate ; that sinners should be saved ; that a man , a despicable , a miserable man should save a world , t is {αβγδ} , saith Nemelius , a thing utterly incredible . Miranda , non credenda , things to bee admired , but not beleeved . T is {αβγδ} ; his speech is strange , but true . T is {αβγδ} , not {αβγδ} , not a fable , either heathenish , or Iewish , or any of those other kinds , which of late you were warned of , learnedly and sweetly ; but t is {αβγδ} , a true speech ; {αβγδ} is not in all Homer , but {αβγδ} still . Not as some Popish doctrines are , true , but not de Fide , not to be beleeved as Articles of our Faith . But this is true de Fide . {αβγδ} , a position worthy not of slight assent , but of firmest , of fastest , of most assured faith . And therefore put conjunctim or divisim into all Christian Creeds almost : that for our salvation Christ came downe from heaven : that when he took upon him to deliver man , he did not abhorre the Virgins wombe .

Christs selfe , {αβγδ} too , the word ; {αβγδ} faithfull above all words , hee avouches it . The whole Scripture , {αβγδ} too , Gods word , {αβγδ} , Gods faithfull word ( for his word ( Christ saith ) is truth ) confirmes , what Saint Paul affirmes . Both the Law prefigurd it , and the Prophets foretold it , the evangelists storied it , and the Apostles publisht it . That howsoever some old Copies , as old as Saint Ambrose have it , Humanus sermo , as if it were but the saying of a man ( because some Greeke originalls have {αβγδ} ) yet it is indeede divinus , the saying of Gods selfe , as the people sayd of Herod , the voyce of God and not of man . Enough of this part of the preface ; now to the other , {αβγδ} , &c.

Truth oft hath approbation , without Amplexation ; beleeved , but not embrac't of many . As her sister Vertue , laudatur , & alget , is commended , but yet starves ; so is shee , better beleeved , then loved . God is so of the devills , trusted , but hated . So is Christ , they cry , Iesus thou Sonne of God ; but they cry withall , what have we to doe with thee ! Both veritie and Pietie , many will acknowledge both , but will have nought to doe with either .

Indeede some truth is but harsh and unpleasant . We must enter into heaven thorow many tribulations , {αβγδ} , this is a hard saying , verus but durus , very true , but very tart . But a truth , that is comfortable , how can it but bee acceptable ? and such an one is this . That Christ descended to deliver us , to purge our sinnes , and save our soules ; whose heart leapes not for joy to heare it ? Whose armes will not spread to imbrace him , that proclaimes it ? Even their very feete are lovely ( the Prophet saith ) that bring tidings of salvation . Is it not {αβγδ} , a message of joy ? To whom was ever joy unwelcome ?

Truth that is sure , but sowre withall , no mervaile , if it bee , though acknowledged , yet abhorred . The devils beleeve that which little pleaseth them , their remedilesse damnation . But the truth in my Text is both certaine , and sweete too ; and therefore worthy all imbracing . All kinds of imbracing . Worthy to be the object of our eyes , written on our gates and on our walls ; and the subject of our speech , sitting or walking ; at our rising up , and at our lying downe . Worthie to bee worne as a frontlet on our face , as a bracelet on our hand . The Iewes did thus embrace the Law : how much more is this worthy , which is the Golspel ? But especially to bee received into the heart , to bee applyed unto the soule . That is the kindliest embracing of all other ; and without which indeede all the other are but vaine . And I will not say , Saint Paul meant not so ; though I will not say , he did . The true Amplexation , is the due Application of the saying to our selves , as Saint Paul doth in the last part ; to make our selves the sinners , and Christs comming to save us . Enough of the preface ; now to the proposition .

In it the first point is the person ; t is Iesus Christ ; two names , the one of his Person , the other of his Office . I will not discourse of them ; t is not so pertinent ; and I have done it heretofore . [ Onely observe this , that Saint Paul parallels the Angell . Hee not names him onely , but yeelds a reason too ; the name Iesus , that s a Saviour : the reason , he should save his people from their sinnes . So Saint Paul here , not onely names him , but originates his name . Iesus his name ; his office to save sinners . Two names , but one man : seldome so put together by the Evangelists ; by Saint Marke but once , never by Saint Luke ; but in the Acts and Epistles infinite times ; and that indifferently , sometimes Christ first , sometimes Iesus . So though the names bee excellent , the former especially , {αβγδ} , Epiphanius termes , that is ( as S. Paul saith ) above all names , at which every knee must bow , a name , of happy , holy , heavenly signification : yet ] I looke rather at the man , then at the name ; not what he is cald ; but who he is . For his names are both communicable to others besides him , Christ to many , Iesus to some . But the act to save sinners is proper to him onely .

Who is it then to whom Saint Paul ascribes this wonderfull worke , to save the world ? Fit , wee aske after him . The people did , the whole City , all Ierusalem , when they heard the children crying to Christ , Hosannah , that is , save us ; cryed Quis est iste , who is this ? When he but stilled the windes , and calmed the seas , they askt Quis est iste , then . Herod at the hearth of his ordinary acts , askt quis est iste , who is this ? But to save sinners , as t is here ; to stand betweene Gods wrath and man , cancell his curse , conquer death , Sathan and hell ; for this , all this , that man must doe , that will save sinners ; t is worthy the question , worth the wonder too , quis est iste , who is this ?

All works are not for all strengths . David too slight to fit Sauls harnesse , too weake to combat with the vast Philistine , thought so by Saul . The dumbe spirit would not out at the Disciples bidding . As a man is , so is his strength , saith Zeba to Gideon . To wrestle with Gods wrath , which will make a man sweat blood ; to sustaine sorrowes unsufferable , uncomparable ; ( see if any sorrowes were ever like to mine , Christ cries in the Prophet ) to undergoe Gods curse , so great , so grievous , as will make one cry aloud , My God , my God , why hast thou forsaken me ? to dwell with death , with the devill , and with hell ; to save a soule doomed to dye for sinne , a world of soules ; {αβγδ} , who is sufficient for these things ? Is a man , a meere man , though ( as Christ sayd of Iohn Baptist ) the greatest man , that ere was borne of women ? David saith no ; no man can rescue , can redeeme his brother . Can the greatest man for wealth ? Saint Peter saith , {αβγδ} , t is not Gold , nor Silver hath redeemed us . Greatest for holinesse ; {αβγδ} saith Saint Chrysostome , t is not any of the Prophets . Noah , Iob , Daniel , Prophet or Patriarke , or any holy men , God would not let save Israel from temporall calamitie , sword , famine , or pestilence ; much lesse from death and hell . This Iesus Christ then was not man , not meere man : was man , but somewhat else , more then man . Is an Angell ? no nor he , saith Theophilact , {αβγδ} , not Angell , not Archangell ; not Throne , not Dominion , not Power , not Principalitie , were worthy of this worke . Then was not Iesus Christ an Angell neither , a meere Angel . And yet an Angell too ; the Angell of the great counsell , Esa . 9. 6. I reade so in the Septuagints , but cald so {αβγδ} , Athen . i . improperly , & officio , non natura , saith Tert . de Carne Christi , c . 14. Is not Christ Iesus , man or Angell ? Then let mee cry with Saint Paul , Quis es Domine , who art thou Lord ? Even that ; he is Christus Dominus , Christ the Lord . Not Christus Domini , the Lords Christ , Gods annointed ; Kings are so , all Kings : but Christus Dominus , Christ the Lord . No creature able to save sinners , no meere creature . Christ was a creature too , the man Christ was : but God was in Christ , saith the Apostle ; he was {αβγδ} , God and man . God sent his Sonne from his owne side ; not a servant , men are so , and Angels , ministring spirits : but his Sonne , of his owne substance , peere to himselfe , equall to God . None could save sinners , but Gods Sonne , Gods selfe . This Iesus Christ was God . There are many points behinde ; leave the person ; heare the act .

Iesus Christ came into the world . There s no remission of sinnes , Saint Paul saith , {αβγδ} , without shedding of blood . Christ to save sinners , must fit himselfe to bee a sacrifice , a bloudie sacrifice , to bee offered up to God . T is oportet , he must : It behooved him to suffer , to suffer so , himselfe saith . Suffer as God , he could not : {αβγδ} , Damasc . he must be man . Then must hee be innocent ; which Saint Paul cals here , comming into the world . For as to dye , is to depart the world , to goe out of it ; so to be borne , is to come into it . A phrase used onely by Saint Iohn , and Paul ; by Saint Paul but here onely , by Saint Iohn often . But why oportet ? what necessitie ? First , man had sinned , and man must satisfie . The same nature that broke the Law , must beare the paine . It must be the Womans Seede , must bruise the Serpents head . Not that God could not save man otherwise . T was not simply so necessary . Other meanes of saving us , non defuit , saith Saint Augustine , God wanted not . But his wisedome would have this ; which so set downe ; then followes oportet , it must be so necessarily . Vide Aquinat . part . 3. q . 1. art . 2. Secondly Gods love would appeare too . What surer signe of his love to man , then that his Sonne should be made man ? Si Deus homines non diligeret , de coelo ad terram non descenderet , August . Had not God dearely loved us ; he would not have come downe to us , downe to us in this manner . God came downe often , Descend ●mus , goe we downe ( saith God ) to see this Babel . But that was with a Confundamus to confound their language , & to scatter them . So he did to Sodom , to destroy it . He came downe in Fire , in a Cloud , in a Dove , in cloven tongues . But God here came downe into the wombe of a woman , tooke flesh of a Virgin , and was borne a man . Christ came into the world , that is , he was incarnate ; that s the meaning here .

Saint Paul cals it a great mystery , and it is ; and a wonder able to amaze a world . Bethleem to become {αβγδ} , heaven upon earth , Methodius , hom . in hypanten . Verbum carni coinfantiatum , Irenaeus terme , the word ( who was God ) to be borne an Infant ; the Antient of dayes to be rocked in a Cradle ; {αβγδ} to be {αβγδ} , Basil The great Iehova to become a little Babe ; he that is Regens sidera , should be sugens ubera , August . who ( as Iob speakes ) guides Arcturus with his Sons , to sucke a womans Neple , like our sonnes ; Majestie to put on mortalitie ; the word to be made flesh ; God to become man ; O Altitudo , O the height , O the depth , O the infinite Abyssus of the love of God! The maker of the world , that he might save sinners , would come into the world , that is , would be Incarnate ; not assume the nature of the glorious Angels , but the seede of Abraham . In respect whereof , he is not ashamed to call us his Brethren . Cald therefore Adam too , 1 Cor . 15. Commercium nominis , de consortio seminis , saith Tert ▪ took , as our nature , so our name . God first made us after his likenesse ; now hee made himselfe after our likenesse . God saith once in scorne , Behold , man is become like one of us . We may say now in earnest , Behold , God is become like one of us .

There are two generations or births of Christ , the one Aeternitatis , the other Infirmitatis , Saint Austins termes : by his Father , begotten before the world ; by his mother , borne into the world . He that from everlasting was the Sonne of God , tooke flesh , to stile himselfe the sonne of man . Angels tooke flesh too , often ; appeared as men , but were not men ; tooke it but not into their person , were not flesh {αβγδ} , were not incarnate . But Christ was ; the humane nature assumed to the divine , united personally unto his deitie . How : that s parergon . My Theme is Quod , not Quomodo ; that it was , and why ; not how . {αβγδ} , search not into the union , but adore it , Bas . His gracious project of redeeming man , required that union . He must be Immanuel , i . God with us , God and man in one person . That pretious project was to save sinners , the next point in my Text .

The project hath two termes an Act , to save ; the Object , sinners . For the first ; there are many Comers in Scriptures , to bad purposes . The theefe to steale and kill , Ioh . 10. 10. Amice ad quid venisti . Friend ( saith Christ to Iudas ) wherefore art thou came ? T was to betray . One Commer into the world too , though not in the sense here , sinne , Rom. 5. 12. It came into the world , to damne . Say I , one ? there are two , {αβγδ} , death came with him , to kill too . Yea as Christ came downe to us , so did Sathan : the devill is come downe , saith the voyce in the Apocalypse , to deceive , and to devoure . Is hee not cald Abaddon , and Apollyon , that is , a destroyer . But this Commer in my Text , as hee styles himselfe , Apoc . 1. {αβγδ} , his end of comming is to save , there is another end of it , Ioh . 18. 13. to beare witnesse of the truth . T is the notation of his name , so expounded by an Angell , Iesus , that s a Saviour . Christs owne saying too , The Sonne of man came to save , that was lost .

The act excellent , the salvation of man , {αβγδ} , Clement , the greatest and royallest of all the Acts of God . Nay the greatest and divinest of all the workes of God : no worke so worthy , so beseeming God , as to save man . Nihil tam dignum Deo , quam salus hominis . Tertull . Here is , Homo homini Deus . And the name eminent , a name ( Saint Paul saith ) above all names , {αβγδ} , saith Epiphanius , that at the name of Iesus every knee should bow . I must be short ; what is it , he should save us from ? Not Egypt , or Amalek , not Madian or Moab , Philistines , or Assyrians . The mightiest of all these could but kill the body onely . But Christ hath saved us from the assaulters of our soules , from the assasinates of our soules ; the guilt of sinne , the curse of God , the treacherie of the flesh , the sorcerie of the world , the sentence of death , the clawes of Sathan , and the jawes of hell ; and the Fire , the everlasting unquenchable Fire , which is prepared for the devill and his Angels . All these , not the spillers of our blood , but the killers of our soules , this Iesus , this Saviour hath saved us from them all .

The world had enveigled our flesh , the flesh had enthralled us to sinne ; sinne had enwrapt us in the curse ; the curse had adjudged us to death ; death had delivered us to Sathan ; Sathan had enjayled us in hell ; hell had tormented us in Fire . But as old Zacharie , singeth in his hymne , God hath raised us up a Saviour , that should deliver us from all these enemies . The world is a witch ; but not to be feared : Ego vici mundum , I ( saith Christs selfe ) have overcome the world . Here this Commer is become an overcomer . The pricke of the flesh , his grace hath blunted it . The wound of sinne , his wounds have healed it . The vigour of the curse , his crosse hath voided it . The doome of death his death diverted it . The clawes of Sathan his bonds have chained them ; and the jawes of hell , his thornes have choaked them ; and the unquenchable flames his blood hath extinguisht them . Enough of the Act ; come to the object .

To save sinners . The object fits the act ; who needs saving but sinners ? The iust are safe without a Saviour , safe of themselves . Sinne first brought in death and all danger . For it mans soule was forfeited to hell soule and body both ; and Christs comming in the flesh was of purpose to save them . There s one Osiander a German , lived about Luthers time , wrote , though man had not sinned , Christ had come neverthelesse . For man was made for Christ ; Christ was not borne for man . Hee saith , one Papist saith so too , Pighius , P. Martyr , com . loc . classe 3. cap . 1. So doth Salmeron , Comment . in Evangel . tom . 2. p. 167. A. in fine , that Christs death was indeed ordained , because man would sinne . But his incarnation had beene , though sinne had not beene : this , to bring us to heaven , that to redeeme us from hell . That s crosse to the Creede which wee must credit before him , the Nicene Creed , that for us men , and for our salvation , Christ was incarnate . Si Homo non per●isset filius hominis non venisset , Aug. If man should not have perished , Christ should not have come . Tolle morbum , tolle medicum . Were no sicknesse , no sore ; what need Physick or Surgery ? Christs comming meerely was for man , for sinnefull man .

There s a man in the Gospel saith , he is just . Non sum , saith the Pharisee , hee 's no sinner , hee 's a Saint . For him , Christ saith , he came not to save him . T is there to call him ; t is all one . If not to call ; much lesse to save . For Vocavit goes before , Iustificavit , he must be cald , that will be saved . Now Christ came not to call the just . The whole have no neede of the Physitian , but the sicke . Sinne is {αβγδ} , saith Saint Basil the soules sicknesse . The Pharisee that feeles no paine of it , cares not for Christs physicke . The sinner is Christs patient .

But how then saith our Saviour , venite ad me omnes , come unto me All ? All are cald ; but those All , sinners : t is Omnes , but Laborantes , All that are weary , and loded with their sinnes . Christ calls himselfe a shepherd ; and all men are his sheepe ; But he that strayes not , him Christ seekes not . He saith , he was not sent , but to the lost sheepe . Christs comming was to save that onely , which was lost . And as them onely , so them All. All , but take this withall ; Omnes utique poenitentes , saith Saint August . All that repent . Else David saith , Disperdet , God will destroy sinners , Psal . 145. that is , saith Saint Augustine , persisters in sinne , contemners of God , despairers of grace .

Shall I end this part with an Apostrophe ? Is there any sinner here , in all this Congregation , his soule sinne-sicke ( as Christ sayd in another sense ) heavie even unto the death ? Apply this faithfull saying to thy selfe , that Iesus Christ came into the world to save thee . Are thy sinnes great ? are they many ? are they both ? yet art thou but a sinner . Onely I hope , thou art sorry , thou art so . Then are they not so great , but Christs merits exceeds them ; neither are they so many , but Gods mercies are moe . If Christ will have man to forgive his brother 77. times : surely God will pardon the penitent sinner 77000. times . That s for the number . And for the greatnesse ▪ Davids sinne great , murther and adultery . Peters greater ; he denyed Christ . Pauls greater yet ; he persecuted Christ . Yet none of these despaired . Si Paulus sanatus ; cur ego desperem ? Hier . If Paul , if Peter , if David were saved ; why not thou as well as they ? Nolo mortem Peccatoris , God will not the death , no not of any sinner . A word of the instance ; and I end .

Two things in it observeable , the person , Ego ; and the degree , Primus . Great is Gods grace in Paul in both . First for the person ; Paul samples sinners in himselfe . When sinne is questioned , whose tongue makes not his master innocent ? layes it not on any but himselfe ? Adam on the woman ; Eve on the Serpent . Sinne needs must have some subject : One of the three persons , I , thou , or hee , must father it . But of the three , the first is most unwilling , the hardliest hal'd , to say the sinne is his . Nonne tu es , saith Ahab to Elias , is it not thou that troublest Israel ? This Publican , saith the Pharisee . But where finde you the first person ? especially in the number singular . You shall reade sometimes , Peccavimus , Wee have sinned ; that shame is lesse when borne by many . But Peccavi , singular , where finde wee that , but forced ? T is rare . T is often negative ; Non sum , I am not , saith the Pharisee ; and I am Innocent , Pilate cryed . It must bee David , Peter , Paul , mortified men , must charge themselves . Ecce ego , saith David , t is I have sinned . Lord goe from me , saith Peter , I am a sinner . Yea there s one Publican cryes , Mihi peccatori , O God be mercifull to me a sinner .

T is mans fashion , to hide sinne , Iobs terme : at least to slide the blame on others . S. Paul will not follow it ; the fashion 's naught : confesseth ingenuously his owne guiltinesse ; to exemplifie sinners , he singles out himselfe .

For the last terme , the degree ; the other showed S. Pauls great humilitie . But as David once sayd , Etiam vilescam adhuc , he will be humbler yet . The Cardinall number might have served , Quorum ego unus sum , whereof I am one . But he saith , Primus , first of sinners ; not Tempore , in order , but Pondere , in measure , worst of sinners . Paul was not first ; Peter was his antient : he was Homo peccator , a sinner ( you heard ) too . David before him . Many before him . Nay the first man was not the first sinner ; Adam was not : Eve sinned before him . But Primus , i . Summus , greatest , chiefest of sinners . Man , if he must confesse ; yet he will mince his sinne , lessen it at least . Levicula vitiola lapsuum , as a Popish Bishop speakes , all termes diminutive . T is a fault , not a sinne ; if a sinne , a pettie one ; if great , yet of infirmitie ; if wilfull , yet but once , if often , yet in youth . He will thinne his sinne , if he cannot cover it . S. Paul doth not ; chiefe of sinners . The sinnes of others S. Paul felt not ; their load lay not on him ; he felt his owne , thought them heavier then any . A patterne for the precise hypocrite ; who straynes other mens faults , though Gnats , swallowes his owne , though Camels : Others are beames , his but Moates . Man should judge of his sinne , as he doth of his Crosse , Quod quisque patitur , id putat gravissimum , hold his owne sinnes most hainous ; pardon others , judge himselfe . S. Paul doth , censures himselfe , a blasphemer , a persecutour ; here the cheefe of sinners , that is , a sinner paramont , the grand , the hainous , the superlative sinner . Not of course by Hyperbole in idle elocution ; but in that hearty meaning , in which he cryes else where , Infelix ego homo , wretched man that I am ! who shall deliver me from this body of death ? For the profitable applying of this comfortable Scripture , the Sacrament now serves . Wherein Christ tenders you his blessed blood and body , which he offered on the Crosse for a Sacrifice for sinne . Come unto it chreerefully : but come to it with Faith . Come with Repentance , and in love . And then every one of us , at the taking of the Bread and Wine into his body , even the greatest and hainousest sinner of us all , may say unto his soule , Iesus Christ came into the world to save me . The Lord of his mercy , by his holy spirit , lift up your hearts to him , confirme your faith , comfort your spirits , forgive your sinnes , and save your soules , for our Saviours sake , Christ Iesus , Cui , &c.

A SERMON PREACHED VPON SAINT STEVENS-DAY . ACT . 7. 59. Lord Jesus , receive my Spirit .

SAint Stevens Prayer , at his giving up the ghost . A Saints Praier ; all are not so ; many pray in Scripture ; not Saints . Balaam did , the Priests of Baal did . Many that are in hell , have prayed ; many that shall be , pray now , Lord , Lord , Christ saith . Steven heere prayes , a Saint ; more ; a Martyr . The Church history cals him {αβγδ} the first Martyr . This day this holy man obtained the Crowne of martyrdome . He hath his name of it ; it signifies a Crowne . His Person I presse not , t is Parergon , My Text is but his Prayer onely , shall be my whole Theme . Not Quis , but Quid ; not Who he is , but What he saith . He praies to Christ , Lord Iesus ; commends his Soule to him , Receive my Spirit . But two particulars , the Person prayed too , Christ ; the thing prayed for , Salvation .

For the first , Prayer is ever prefac't with the Person prayed unto . O God be mercifull . O Christ , heare us . Lord , have mercy upon us . Be we never so short in prayer ; yet we doe that . Peruse all the prayers in all Christian Liturgies , all the Collects ( as we call them ) in our booke of Divine Service , the prayers of the Patriarkes , of the Prophets , the Apostles , all other holy men throughout the Booke of God ; you shall finde it , to be so . Yea and of unholy too . O Baal , heare us . O God , I thanke thee . Christ himselfe did so , Father , forgive them ; Father , if it be possible : and Pray thus , saith he , Our Father . It is fit : our Reverence to the Person so requires . Make but Petition to a Man ; to speake to him abruptly , were rude , and unmannerly . O man of God , saith the Captaine to Elias . Not in petition onely , but in all things almost , compellation is discreet , nay necessary Complement : How shall it else be knowne , to whom I speake ? O King , live for ever . Friend , how camest thou in hither ? Woman , great is thy Faith .

The appellation not tyed precisely to be ever the first word . It is sometimes in the middes , sometimes in the end ; but chiefely first . In sense first , and by nature howsoever . Onely omit it not ; have it somewhere . A praier without it , is the speech of a mad man . [ If I will pray ; it must be to some person , to some supposed person at the least . The heathens prayed to their gods . Their gods were not ; the Scriptures calles them , not Elohim , but Elihin ; things not existing . Yet they thought them gods , gave them names : nothing hath no name . They were nothing indeed , but in imagination ; and what they thought them , that they cald them . ]

The Compellation heere hath two termes , the one common to the whole Trinity , the other proper to Christ ; both conjoyned in the new Testament , almost 100. times . For the former , the Athanasian Creed bids us beleeve , That the Father is Lord , the Sonne also is Lord , and so is the Holy Ghost . It is cald in the booke of Wised . 14. 21. {αβγδ} , a name incommunicable , he meanes to any Creature ; but every Person in the Godhead is called Lord .

T is all one with Iehovah in the old Testament , a name Propriissimum , Zanchies word , most proper to God . But Cognomen Dei , Tertullian , Gods surname . None but God is Lord ; but whosoever is God , is Lord and therefore Christ . Thomas called Didymus , that is a twin , couples them as twins , my Lord , and my God .

The Arians say , Christ was not called Lord , before his Resurrection . What brow but brazen would say so ? Not once , not thrice onely , not ten times , thrice ten times is Christ cald so before . Indeed an . Angell on the stone of the Sepulchre calles him Lord , Come see the place , saith he , where the Lord was laid . That was after he was risen . But it was his usuall title in every mouth almost before . Christs selfe approoved it , You call me Lord , and you say well , for so I am . But I must confesse , that was not in the sense meant by this Martyr . The word hath many senses . The people cald Christ so in their reverend conceipt of him , for his doctrine , and his miracles . So Obadiah , a great person called Elias Lord , a poore Prophet . Very meane men were cald so in Civility , A Gardiner was by Mary , as she thought . Abrahams servant was by Rebecca . It is therefore in your English bookes , save of the last translation , not Lord , but Master oftentimes . Nor Master neither , sometime Sir . But Christ is called Lord heere in a higher sense . And haply the Arians meant so , that Christ was not cald Lord in the sense heere , before the Resurrection . But that is false too . He was cald so even that morning , he was borne , Luke 2. 11. and that by an Angell , Christ the Lord . Yea in his mothers wombe , Elizabeth , cals him Lord . So did an other Angell at his Conception , Dominus tecum . Nay David called him so many hundred yeares before his Incarnation , Dixit Dominus , Domino meo .

It is a high title here due to Christ , either as the Word , peere to his Father , God as well as he . Or as the Messias , our anointed King , Heire of all things , Heb . 1. 2. all things put under him . Or as our Saviour ; he bought us with a price , redeemed us with his bloud . [ Three Hebrew words , Iehovah , Adonai , Bagnal , all signifie Lord , and all belong to Christ . He is Iehovah , as he is God ; Adonai , as he is King ; and Bagnal , as the Spouse or Husband of the Church . Saint Steven in my Text may meane any of all these . ] I should chuse the first , the prayer to be prefac't with two words , the one Potestatis , of his power , the other Pietatis , of his love . Able as the Sonne of God , readie as the sonne of man , to heare and helpe us , our Lord to owne us ; Iesus to save us . Who so fit , to commend a Christian soule unto , as he that made it , when it was not , the Lord ; as he that sav'd it when it was lost , Iesus ? That s the next terme , Lord Iesus .

There are many Lords saith Paul , there is but one Iesus . Doth Saint Steven , because the first word is so common , restraine it with the second ? Hee doth not . For ther s but one Lord neither in Stevens sense . There are many Lords ; but there is but one Lord God , Dominus Deus noster unus , Deut. 6. 4. But the Persons of the Godhead being three , and this title being common to them all ; if Steven will pray to one apart , he must adde another word to Lord ; and so he doth here , Iesus . But why it ? I answer , why not it ? Why might he not pray , as well to God the Sonne , as to the Father , or the holy Ghost ? I may direct my prayer to any one of them ; t is no wrong to the rest . All three are so entwind , the Father in the Sonne , the Sonne in him , the Spirit in both , both in the Spirit , that when one is worshipped , all three are glorified .

But yet why Iesus ? First , why that Person ? Then why that Name ? For the one , who fitter to be the Receiver of our soules , then who was pleased to be the Redeemer of our soules ? All three were cooperants in mans Redemption ; but Christ was the maine ; Hee was made man for us , he shed his bloud for us . Salvation is of them all , yet by him onely ; Hee is our Mediatour , they are not . For the other , the person here prayed unto is {αβγδ} , hath many names ; the Word , the Sonne of God , the Sonne of man , Sonne of David , Christ or Messias , they two are one , Siloh , Amen , Immanuel ; and here Iesus . All save the last are his Appellations rather than his Name . This is his right Name , and ( if I may so speake ) his Christen name , given him at his Circumcision , as ours are at our Baptisme . Lord is but Christs Cognomen , you heard Tertullians terme , but Iesus his proper name : Imposed by an Angell , by two Angells , to Marie by one , to Ioseph by another . A name ( the Cabalists say ) full of mysteries , but many idle , all impertinent . I omit them .

The Etymon of this name , whether Hebrew , as an Angell in the Gospell hath expounded it , or Greeke , as some Fathers have elegantly fitted it , sheweth the reason why Steven useth it . It signifies a Saviour . The stones battered his body , the paines bittered his soule : but the Name of Iesus sweetned them . Oleum effusum , nomen tuum , that name like precious ointment , soveraine oyle . The stones bruised his bodie , but the Name suppled his soule . Mel in ore , saith Bernard ; It is honie to the mouth : What is it to the soule ? Salvation , {αβγδ} , the greatest of Gods acts , Basil . and Iesus {αβγδ} , the sweetest of Christs names ; {αβγδ} the mightie God : Esay calls him so , but {αβγδ} , the sweet Redeemer , the faithfull find him so . The Martyr couples them , calls him Lord , that is strong ; but Iesus too , that is , sweete . Iudahs Lyon like Samsons , out of the strong comes sweetnesse . Stevens corpse is brused and broken , there s no saving it . But his Spirit hath a Saviour , he commends it unto him , Lord Iesus receive my spirit . He hath another prayer for the pardon of his persecutors ; he cries there but Lord onely . But to cheere and comfort his owne deceasing soule , hee addes a second title in assurance of salvation , not onely Lord , but Iesus too . Marie saith , her spirit rejoyc'd in him , and Steven prayes his spirit to be received by him . That s the petition ; come to it .

The Petition , like the preface hath two termes too , an Act , and an Object . Steven prayes the Lord Iesus : What to doe ? to receive . To receive what ? his Spirit . Both a Prayer , and a Will . As Christ did to his Father , so doth he to Christ , commends his spirit to him , as a Bequest . But it is {αβγδ} , in Prayer-wise , Receive it , a Request ; a Testamentary Prayer . Suite is made seldome to receive , I meane on his part that is prayed to . All men sue to receive ; but from him , they sue unto , not he from them . Petitioners crie , ever Da , never Accipe , give , not receive . Speakes Steven advisedly ? He doth . It is sometimes benefit to the petitioner , that the partie , whom he petitions , doe receive . Iacob prayed Esau to receive his present . It wonne his love . Princes are prayed in Parliament to receive Subsidies . It is not their private profit , but the peoples ; they protect them . Steven here prayes Christ to receive his soule , not to profite him , but to save it . Hee saith not Accipe , but Suscipe , not take it as a gift , but receive it as a charge , as a precious Depositum . For so are Saints soules , committe dtoh is trust , to keepe , untill his comming , and then to redeliver them . [ Christs soule more precious farre than ours ▪ Christ durst commit unto Gods hands ] The graves receive our bodies , they keepe them badly , suffer them to rot . But Christ is the faithfull Feoffee of our soules ; If he receive them , they are safe . Steven hath reason , all men have , to petition God to receive so .

Said I , it was a Legacie ? It is . Steven is seased on suddenly by the mad multitude , must die , die instantly . Make a Will he cannot , save by word , and that in a word too . Dispose of his temporall state he can not , does what he can ; onely bequeaths his spirit to Christ ; had beene a disciple , and learned that of his Master , commends his soule to God , breaths it out into Christs bosome . No man needs die Intestate , no Christian , either for lacke of time , or want of state . The barest begger hath a soule ; and the suddenest dier can say with Steven , or if not say in word , yet pray in heart , Lord Iesus receive me .

Gods craves the Spirt , Da mihi , Prov. 23. But so doth Satan too , as the King of Sodom said to Abraham , Da mihi animas , give me the soules . Give it thou him , that gave it thee . Soules are not ex traduce , from our Parents , but from heaven . T is God , that gives them , saith the Preacher , Eccles . 12. 7. give it to God ; but in the Martyrs Word , Receive it ; he praied in faith ; not in the Prophets mood , Take it , Ionas said so , praied so , but in anger , Elias too , but in griefe . Not , Tolle , take my Soule ; the fiends doe that , Luke 12. 20. but Suscipe , receive it . Atheists in desperate imprecation bid the devill take their soules . But Christians in humble supplication , pray God , receive their soules . God thinkes not scorne to be mans Legatary , a giver to him in his life , a receiver from him , at his death . A Legatary not of his lands , or his goods ; let him will them to others ; but of his soule . That s the last thing in my Text , Lord Iesus , receive my Spirit .

Yet first heare the conceipt , the base conceipt of some Christians in Arabia , in Origens dayes , and queld by him : but revived lately by Anabaptists , that the soule dies with the body , sleepes with it , till judgement . Then it needs no receiver . Calvin confuted it , because it spred in his time ; I need not , it is dead now . Mens soules are kept , not in Communi Custodia , as Lactantius writes ; that s an errour too : to sequester all soules ( Tertullians terme ) into one place , till the Resurrection , good and bad all together . But yet in Custodia ; that word may have good meaning . Yea in Communi too , if construed well ; the Saints soules all in safety , the reprobates all in jayle . Papists presse Promptuaria , out of Apocryphall Esdras , certaine Cels for soules . Nor will we sticke at that . Esdraes word is not bad , if not abused , abused to build their buttries of their two Limbi , and Purgatory . The Fathers have the like , it is Receptacula , good too in right sense , and suting with my Text , places of receipt . God receives our soules , holy mens soules . His house hath many mansions , Christ saith ; there hee bestowes them . But they sleepe not there , as those fond Arabians and Anabaptists held , meaning by sleepe , death ; but live and sing Hallelujah unto God , to the Lord Iesus , that receiveth them . I pray you marke Christs word there , his Fathers house . Heaven is Gods house ; Iust mens soules are there , there s no suspense , but present fruition , not full indeed , because they want their bodies , but happy ; fruition of Gods selfe , contemplation of the Trinity , saith Nazianzen : are with the King , saith Chrysostome , not by faith , as on earth , but {αβγδ} , face to face ; not in atrio , as Saint Bernard saith , but in summo coelo , hard by Gods throne , saith the same Father . Say not , Christ promised the thiefe upon the Crosse , Paradise , not Heaven . For both are one , Idem ( saith Theophylact . ) est Paradisus & Regnum coelorum . T is but Euthymius distinguisht Heaven from Paradise , of lightest credit , because the latest Father . If neede be , vide fusius , Bellarm . lib . de Sanctorum Beatitud . cap . 2. 3. 4. &c.

To end this Act ; God gives man , every man a soule , lends it him for his life : at his death he must render it . So we doe , all men doe , the man Christ did , Iohn 19. 30. Tradidit Spiritum , we give up the Ghost ▪ [ that some thinke the breath , I thinke the soule ] T is received instantly . God receives it , or sathan ; God by his Angels , sathan by himfelfe . He watches duely at every houre of death , waites for the soule , would be the Receiver generall : But the just mans Soule God sends for , receives it . Enough for the Act ; come to the Object , my Spirit .

The Spirit and Soule are one . Soules are called so , and are so . Cald so often in Scripture ; Are so , Immateriall substances , like unto the Angels . Soule is the baser word , common to beasts , and is but an accident . That indeed dies with the body , ends with it . Spirit is meant of mans soule , never of beasts , save once , Eccles . 3. 21. there s Spiritus Iumentorum . The soules of beasts perish ; but mens spirits are immortall . This doth this Martyr pray Christ to receive . If as a Legacy ; it is acceptable to Christ . If as a Depositum ; it is profitable to Steven . For the one , why should I not trust my Spirit unto God , the Father of Spirits ? For the other , What should I give unto thee , but my Soule , Oh thou Lover of Soules . The wise man cals God so .

Take it in the first sense , I have a Husband , or I am under age ; I dye by the Law , or I have no estate . I cannot make a Will . Yet die I will not utterly intestate . I have a soule , I will give it , give it to God . Say I have an estate , may make a Will ; Yet my goods ( David saith ) are nothing unto God . I will give him my Soule . That excels all my temporals . T is unworthy of God ; but the worthiest thing I have . Not Melius nostrum , as Fulgentius termes it , our better part ; but Nostrum Optimum , the best thing we have . Solomon cals it Pretious ; that s but in the positive . But the Poet makes comparison , {αβγδ} , nothing more pretious , saith one ; {αβγδ} , nothing so pretious , saith another ; that is superlative . Christ saith as much , there is no {αβγδ} , nothing of like worth to it . Gods light , Prov. 20. Gods delight , his love , you heard before , Oh thou Lover of Soules . Gods breath , Moses saith . The soules first generation is Gods immediate inspiration , Gen. 2. 7. sweet needs must unto God be the reflection of his owne breath . Par Angelis , the Angels Peere , saith Saint Aug. {αβγδ} Gods Image , saith Saint Nazianzen .

Take it in the second sense , not a Bequest , but a Depositum . It is not thy substance , sathan seekes , t is not thy life . But he huntes , like the harlot in the Proverbes , for thy Soule . Pretiosam Animam , the pretious soule , saith Solomon : so pretious , that nothing could buy it but Christs blood . Pretiosus Sanguis , precious bloud , saith Saint Peter ; Gods pretious blood , the onely ransome of mans pretious soule . A jewell of that price requires a faithfull keeper . I will trust my executour with my state ; none but God with my soule . I will cry to Christ onely to receive it , to God onely .

For the terme in my Text , Steven saith , his Spirit , not his Soule . Surely he was no Sadducee ; they denied all spirits . What could heathens doe more ? Nay heathen doe not ; Atheists doe . Plinie saith , t is Commentum , Deliramentum , Vanitas , Mendacium , foolery and gullery , to say , our soules are spirits . Manes , the mad hereticke , as prophane as he , said the soules of men and swine are both alike .

This spirit , most liable to Iudgement , as prime Agent in all sinne , ( for the body is but Accessory , as but the soules instrument , the soule , Domina Corporis , S. Augustines terme , the spirit Imperator , his word too , the soule , Lady and Mistresse , yea Empresse to the body ) man hath reason to pray God , in his life to forgive , at his death to receive . T is not the bodies paines , he feares so much , though they will be unsufferable . But the spirits torments will exceed them farre , the soules intollerable torture in hell . What the feare but of Purgatory fire hath wrought , you are not ignorant . But that saying of Saint Augustines is true of all Christians , not of Papists onely , that Animae causa omnis religio est : All religion alwaies is for the soules sake . So neere , so deare to every man , that not he onely , that departs in peace , in his bed , oftentimes with little sense of paine ; but he also that is tortured at the gibbet , at the stake , in the midst of his paines , yet is mindfull of his soule , and cries unto his Saviour , to receive his spirit .

The Lord sanctifie our Spirits in our life , glorifie them at our death ; even for his sake , to whom this Martyr prayes , the Lord Iesus ; Cui , &c.

A SERMON PREACHED VPON INNOCENTS DAY . MATTH . 2. 16.

Et occidit omnes pueros in Bethleem , & in omnibus finibus ejus , a bimatu , & infra .

And slew all the children that were in Bethleem , and in all the coasts thereof , from two yeares old and under .

THE Argument of my Text is a bloudy massacre , Occidit , hee slew ; the slayer , Herod ; the slaine , Children ; their Sexe , Male {αβγδ} ; their number , All ; their age , Infants , of two yeares old and under ; and the place , Bethleem , and all the coasts about . And he slew all the male children in Bethleem , and in all the coasts thereof from two yeares old and under ; seven distinct severalls .

The Agent is first , And he slew . The Hee is Herod ; not the Tetrarch , but the King . Not Agrippa neither , a King too , but the great Herod , his Grandfather . Slayers all . This slew the Infants ; his Sonne , Saint Iohn the Baptist ; his Grandsonne , Iames the Apostle . A King a Killer [ of his subjects Sonnes ? ] T is not for Kings to drinke wine , Salomon saith ; much lesse to sucke bloud . If not the bloud of grapes , much lesse the bloud of men . What moves him ? Hee is wroth . Wrath is bloudy ; especially a Kings . A King saith it , Salomon , a Kings anger is a messenger of death . Why wroth ? because the Wisemen had deluded him . Kings will not be mock't . If the Lyons case will not serve , take the Foxes , saith the Proverbe . T is contrary here . The Foxe , ( Christ calls one Herod so ) told the Wisemen , he would worship Christ , would they but bring him word where he was : but meant to kill him . They disappoint him : He turnes Lyon . He meant to kill but Christ : now he makes a massacre ; murthers every mothers sonne . Not Rachel weepes alone ▪ all Ramah rings of him , magna jugulatio , magna ejulatio . A Lyon ? A Dragon , a fierie Dragon : so sounds his name in the Syriacke tongue .

Herods all , men of bloud . Nullus lanienae finis , saith Carion in hi● Chronicle . Their butcherie infinit . This first the worst ; who slew all the Sanhedrin , all the Senate of Iudaea ; slew three of his own sons : his other murthers monstrous , storied by Iosephus . His end worthy his Acts. His Grandsonnes death fearefull , eaten of wormes : his , farre more horrible . A mungrell ; his mother an Arabian , his Father an Edomite . Marvell not if a Son of Esau be bloudy . Edom sounds bloud too . Wrath and the Sword , the armes of an Edomite , Amos 1. 11. Both are here . Wrath in the clause before ; the sword , in my Text . Herod should degenerate , if he should not slay . That s the first word , the first maine word of my Text , & occidit , and he slew . [ And ] is a note copulative , argues some act before : he sent and slew . T is not {αβγδ} , slew them himselfe with his owne hands . Hee could not ; the Babes were many , and disperst . Happly he would , had all their heads stood on one necke . Wrath is {αβγδ} , will not use others in what it selfe can execute . This he could not ; Misit , & occidit , hee sent , and slew . Beza is bold to put in ( Carnificibus , ) and doth well . Missis carnificibus , hee sent Butchers , Executioners : he sent , and slew . Officers are but instruments ; Herod is the slaier : and he slew .

The Act followes . Poets call Kings {αβγδ} , shepheards , feeders of their people . Poets ? Prophets doe ; God doth , by Esay , Cyrus Pastor meus , Cyrus is Gods shepheard . They may Tondere , not Deglubere , fleece them , but not flaw them ; clip their wooll , not shed their bloud . Calls Christ Herod a Foxe ? It was this mans sonne . This is a Wolfe here ; worries his sheepe . And yet a Foxe will serve to kill a Lambe : this slaughter is of Lambes . What are infants , but Lambes ? Spotlesse Lambes ? We call this Innocents day . The Syriacke terme is indifferent , signifies either Lambes or Children . Peter charged with {αβγδ} Christs Lambes , as well as Sheepe . So is Prince , as well as Priest . But Lambes or Sheepe , young or old , Kings ought to foster , not to kill . Subjects are their Soveraignes charge , to tutour , not to slaughter them . Princes are Patres patriae , their peoples Fathers . Will a father slay his child ? Will he not rather crie , if he die , Surely I will goe downe unto the grave unto my Sonne mourning . Yea though he be a sonne of Belial , yet crie with David , O Absalon , my son Absalon ; would God I had died for thee ; O Absalon my sonne , my son ! And hath Herod here the heart to slay ? Swords are indeed borne before Kings , to shew , that sometimes slay they may . They may ; but onely malefactours . Then how great is the guilt of the private subject , gentleman or other , to denounce duell for private revenge , and shed the bloud of warre in peace ? To affect magnanimitie , but forget Christianitie : to hold it generous , which indeed is base : to wreake a little wrong , the least indignitie , but a disgracefull terme , with shedding bloud . It argue● spirit . It doth , but an evill one ; such an one , as Sauls was , the spirit of Sathan , to despise Lawes and Religion . Gods Spirit bids thee beare . Flesh and bloud can not . Nor shall flesh and bloud enter into heaven . T is base to suffer . He must in hell , that will not here . Slay , and Dispaire : Cain did . Save thine honour : loose thy soule . Maist thou doe , that Kings may not ? A servant be above his Lord ? Ioab Davids Generall slew Abner and Amasa . He might pretend some reason . The one had slaine his brother ; the other was a Rebell . Yet David curst Ioab , and Salomon put him to death . Slaughter is murther , but in warre . The Kings selfe sinnes , if he slay . That s Herod act , he slew , leave it ; come to the Object , All the male children .

Qualis and Quot , must waite on Quis . See first the Subject ; Sexe , and Age , and number after . Herod slew ; Whom ? Whom no man will , out of warre , and in his wits ; Children , little children . Warre is no distinguisher ; and a mad mans actions who examines ? For the one ; the Sword is mercilesse , spares no sexe , pities no age ; man , woman , and child . But Ierusalem is at peace . Why should Herod here shed childrens bloud ? For the other ; Herod is not Antiochus : Him they surnam'd Epimanes , the mad . Herod is angrie ; that 's said here , he was wroth : Angrie , but not mad , and yet that mood is madnesse too . {αβγδ} , saith the Comicke , a man is franticke , when he is in mood . Said I , Herod was not Antiochus ? Happly he was . His sonne was of conceit , that the soules of men departing enter into new bodies , the Pythagorean Metempsychosis , that Iohn might be Elias , and Christ might be Iohn Baptist , Marke 6. 16. Then might his Father here be that mad King , Herod might be Antiochus . Nay he exceeds him . Hee carried the children of Ierusalem captive ; he kil'd them not . Pharaohs soule rather is in Herod : he bad slay the Hebrew infants . Nay , hee exceeds Pharaoh too . Hee corrected his commandement , would not be so barbarous , to butcher them ; bad but cast them in the River . Fire and Water ( they say ) have no mercie . Surely they have more , then a bloudy King . For the three children scap't the Fire , and Moses scap't the Water . His name sounds so , and I doubt not , but many besides Moses , though the story saies it not . Fire and Water are furious ; but a Tyrant exceeds them . Surely Herod is mad . The Fathers title him , {αβγδ} , not Herod the Great , but Herod the Mad . Furor est in Rege , saith Sedulius , the King is mad . The text saith little lesse , {αβγδ} , he was wroth , {αβγδ} , angrie onely , but wroth : {αβγδ} quasi {αβγδ} , his bloud boiles in his heart , {αβγδ} , is exceeding wroth , and exceeding wrath , what is it but frensie ?

A child will move pitie even in an Alien . Pharaohs daughter an Egyptian pitied Moses in the flagges ; though she knew , and said it too , this is one of the Hebrewes children . So did the Egyptian Midwives too ; not one had the heart to kill an Hebrew child , though Pharaoh commanded them . Infants have beene pitied even by the brute creatures , have beene nurst by them , Romulus and Remus of a Wolfe , Cyrus of a Bitch , Telephus of a Hinde , Paris of a Beare . Say some are fables ; all are not . It must be a Nation {αβγδ} of a hard face , Deut. 28. 50. that will not have compassion on a child . Of a hard face ? Of a hard heart , of Stone , of ●lint , of Adamant . Ruben , though leud otherwise , yet pittied Ioseph a young child ; cried when his brethren would have slaine him , Oh shed not his bloud : and when he missed him in the pit , where they cast him alive , hee rent his cloathes , and cried againe , Oh , whether shall I goe ? the child is not yonder ! Ionas when he grieved , that Nineveh was spar'd , he thought not on the children . But God said , Shall I not spare Nineveh , in which are sixscore thousand , that know not the right hand from the left ?

The sword in peace smites but malefactours . When the Iewes cried to Pilat to crucifie Christ , he askt them , Quid mali , What evill hath hee done ? Infants are Innocents , without sinne , saving Originall ; and Baptisme washes that . They are Saints , Sancti sunt , 1 Cor . 7. Saint Iohn wonders at the Woman in the Revelation , that was drunken with Saints bloud . These are more , Martyrs too ; they die for Christ . Herod is a persecutor . For there are three kinds of Martyrs , voluntate & opere , in Will and Act : so was Saint Stephen the other day ; Voluntate , non opere , in Will , not in Act : so was Saint Iohn yesterday ; Opere , non voluntate , in Act , not in Will , so are the children to day . Saint Stephen is stild Protomartyr , he died indeed first after Christ . But these are Protomartyrs , Saint Cyprian calls them so , the first Martyrs in their kinde . Say , not Martyrs , nor Saints ; yet at least Innocents . Children all are so . It is Aetas innoxia , Saint Austins terme . These have hurt no man ; much lesse trespast against Herod ; and God bids in the Law , thou shalt not slay the innocent . Saul slew Ahimeleke , and all his fathers house . But an evill spirit hanted him : and he had a faire pretence ; he had reliev'd David his enemie ; that was treason with Saul . What have these Innocents done , that they should die ? I thinke , not one ill spirit , but a legion was in Herod . Be the sexe next , {αβγδ} , the male children . T is but coucht in the Originall ; and our last Bibles have it not . But the Geneva have . I note it also , to satisfie all Hearers . The sexe shewes Herod yet more savage . Childrens death grieves Parents , sonnes or daughters , grieve them much : but the sonnes most , Rachels especially . Their Birth joyes them more , were there travell never so sharpe , to heare it said , thou hast borne a sonne : and their death grieves them most , especially unkind and violent . And the countrie is rob'd too by losse of sonnes more than of daughters ; the males more usefull farre than femals , for many services to their countrie . T was well , he slew not femals too . There was no Salicke law , that forbad women to raigne . Deborah had judg'd Israel , Athaliah raigned sixe or seven yeares , Alexandra 9. Some daughter happly might be borne to the crowne . But the Wisemen had askt , Where is hee that is borne King of the Iewes ? Herod feared not femall sexe . This terme I but touch onely , because it is not in all bookes . Leave the sexe ; come to the number .

Tyrants killing in rage , care not whom , nor how many . Nero his wife and mother ; Abimeleck his Brethren ; some their owne sonnes . Saul would ; Herod did . Better be Herods swine , then his sonne , Augustus said . For number , t is said , All. Tria sunt omnia , All may be said of three . T were well , the All were heere no more : seaven , tenne , any small number may be said All. But my Text meanes a multitude . But the summe uncertaine . T is an All without a number . Iehu slew two and forty , Abimeleck 70. Saul 85. Athaliah All the Kings seed ; there s an other All without a summe . The amplitude of this All , you shall heare afterward . Hearke in the meane time , that as Zeba said to Gideon , As the man is , so is his strength ; so also as the man is , so is his mood . Magnos magna decent . This was Herod the great : little blood will not become him . If hee slay ; it must be multitudes . Hee must massacre , not kill onely . Grande martyrium Augustine stiles this act . He slaies thousands , while he seekes but one ; Millia pueritia , Sedulius his phrase too , thousands of Children . The Horseleech hath two daughters , Solomon saith , wrath is one of them : It cries , Give , give ; sucks blood , till it burst , fals not of , till it be full ; ends not at one house , at owne street , at one towne ; cries still Plus ultrà ; make a {αβγδ} . The sword sweepes cleane , returnes not to the scabard , till it have slaine All. T is a Devourer . It hath a mouth , In ore gladii ; Yea for quicker dispatch , it hath two mouthes , Heb . 4. 12. {αβγδ} . Innumerum nefas , sedulius his terme too . As a wolfe , if he breake into a fold , killes not one sheepe alone , though one be more then he can eat , yet he slaies many , if he can , All. Herod can , and does ; can , as a King ; does , as a Wolfe ; a Lion , a Tiger , a Panther ; he kils All.

All is an universall , but is oft straightned , meanes but few ; but many heere . T is All in Bethleem , and in all the coasts thereof . In Bethleem , for there the Scribes had said , Christ should be borne ; said , and showed it too out of the Prophets . Not in Nazareth , as some Heretickes say in Athanasius . The slaughter thereof is in Bethleem . Bethleem becomes Acheldama , the house of bread turn'd to the field of bloud . Herod fills Bethleem , as Manasses did Ierusalem with innocent bloud . And in all the coasts thereof . A citie will not satisfie a sucker of bloud . T is as the Prophet saith , Parvula es , Bethleem is but little . Saint Luke calls it a citie , Davids citie ; Davids selfe doth . Say , it was not ; for Saint Iohn calls it but {αβγδ} , a small village . That were enough for such an act , too much for a murtherer . Happly the child , whom hee sought , might be remov'd ( as it was indeed out of his reach ) might be somewhere in the countrie . Herods sword will after , into all the coasts , that border about Bethleem . The slaughter must reach farre , that Ramah shall ring of it , a citie farre from Bethleem . Which made Saint Ierom make Ramah an Appellative , In excelso vox audita est . The voyce of the dying children , and the crying parents was heard on high , reacht round about , throughout all Ephrata . Like the crie ▪ of the Egyptians , when there was not an house , wherein one was not dead . So Origen saith of this , In singulis domibus bini aut terni ; Bethleem exceeds Egypt , two or three in every house . Shimei cal'd David a man of bloud ; onely for the death of Abner and Ishboshesh ; and yet he had not slaine them neither . Here s a man of bloud , that butchers a whole countrie .

Nay , this All , is not all yet . The Age of the slaine makes the Act yet more execrable . T is from two yeares old and under . First they must be many , in a Towne , and Countrie round about , a populous Countrie , as Palestina was ; the number must be great of all the males borne in two whole yeares . That theme I have already prest . But they are Infants too . Rage spares no age , spares not the child scarse a spanne long ; slaies in the cradle , rends from the breast ; bespraies the sword with the mothers milke , embrewes her breasts with the childs bloud . Cruor lacteus , heres milke and bloud , saith Cyprian , mixt together . Yea happly some woman that had two sonnes , the one at the dugge , the other in the lappe , while her love is cleft betweene them both , striving to save one , hath both cleft asunder with the sword . Parent not suffer'd to kisse or see the child alive . Embrace them dead they might , and burie them ; well they might doe that .

Esay saith of Christ , Puer natus est nobis , a child is borne to us , a sonne is given to us . They crie here , Puer raptus est nobis , our sonnes are pull'd from us , our children rent from us . Happly the butcher is at the midwives heeles , watches the birth , as the Dragon doth in the Apocalypse . The babe snatcht from her hands into his , slaine betwixt both . Dominus dedit , Tyrannus abstulit , the child no sooner delivered but destroy'd . The midwife shall not neede to cut the navell-string ; the butcher will ; both it , and navell too . I thinke , Herod would doe more , were hee there himselfe ; would not waite the birth ; as the Dragon did ; would be more devilish than the devills selfe , would rippe the womans wombe , rend the child out of it , and murther it : happly sheath his sword in the mothers belly , murther both at once ▪ Read ( who please ) the Homilies of the Fathers on this theme ; he can not read them with drie eyes . Saint Basil makes even the Executioners themselves to have wept for meere compassion : they durst not but doe , what the King had commanded : But their hearts abhor'd what their hands wrought , and their bowels .

If warre doe this , t is no wonder . If the Souldier dash the sucking child against the stones , murther it unborne ; I will pardon him , if Herod will doe such an act in peace ; make a slaughter , such a slaughter ; of children , such children , Infants ; such Infants , Males ; so many , a whole City , and all the coastes about . No mervaile if mourning and weeping and great lamentation were heard in every house ; if Rachel wept and would not be comforted . The figure is patheticall . Rachel was dead many hundred yeares before . But as at Christs Passion the stones cleft , and the graves opened , and the dead rose : so at the bloudy murther , the mercilesse massacre of these little babes , even Rachel rises and bewailes them , weepes for them , though dead and rotten in her grave . No mervaile , if the mother newly brought to bed , seeing her Infant but now borne , presently slaine , doe ( as Saint Paul speakes ) {αβγδ} , fall in travaile againe , feele fresh paines and anguish sharper then her travaile . Vnhappy mothers , happy Babes : the Church hath canonised them for Saints . Why not ? What should we doubt , but Christ hath died pro interfectis , that prayed pro interfectoribus , saith Saint Augustine ; that the Diers for Christ should not be saved , when the Slayers of Christ were prayed for by the Saviour .

Rursum insanit Herodias , Saint Chrysostome so beginnes one Sermon , I will end mine with Quorsum insanit Herodes . Why is Herod thus mad ? Cause and Occasion you have heard . The Wisemen mockt him , as he thought , did not indeed . That they return'd not , as he bad them , t was because Gods selfe forbad them . God claimes obedience before Kings ; yet that incenst him . But what then ? Irascimini , & nolite peccare , at lest , nolite necare ; Be angrie , but sinne not . Kings can not , Tyrant Kings . Of them Saint Basils speech is true , {αβγδ} , wrath is murthers forerunner : exceeding anger blossoms bloud . But what s the project of this bloud ? Be it , Herod was both mockt and wroth . Let him be wroth with them , that mockt him ; and if wrath will needs slay , let him slay them . Quid meruere mori ? saith the Christian Poet before cited , what have these Innocent Infants done ? No man sheds bloud for the bloud sake : the shedder lookes at some further end . There s a passion stronger farre than wrath , jelousie . Wrath but boil'd , but jelousie burnes : that s a furie , this a fiend . [ This Act , this odious execrable Act , is Regni gratia , t is for a crowne T is pitty Innocents should be slaine , children , infants , and thousands . But Nescit pietatis jura , saith the Tragicke , there s no pittie in this passion . ] Herod heares of a new King . There s a babe lately borne , stil'd King of the Iewes . T is Christ . Hee feares Christ shall uncrowne him , thrust him from the throne : His project is to prevent that . Many a holier man than he , will make no scruple Regni gratia , to shed bloud for a crownes sake ; to get a crowne , much more to keepe it . Greater griefe to lose , then not to find . Grander disgrace to be unking'd , then never to have raign'd .

T is happie , that the Scribes said , Christ should be borne in Bethleem . That confind Herods furie . Had they said , he should be borne in Iurie , it had cost the childrens lives of the whole land . The Wise mens words , ( Where is he , that is borne King of the Iewes ? ) troubled Herod , the Text saith . Peremptoria est quaesita altitudo , Saint Cyprians speech . Herod had sought the Scepter , bought it too , it is likely , and that dearely , we may thinke , when that a burgeship cost the Captaine a great summe , Acts 22. So mounted , he will slay , rather than light . Imperia pretio quolibet constant benè , saith Polynices in Seneca , crownes are not deare at any price though it be bloud , much bloud , innocent bloud . The crownes that we shall weare one day in heaven , Christ bought so . They cost him bloud , innocent bloud , much bloud , even all he had . As Neroes mother said in another sense , Occidat modò imperet . What cares Herod to kill , so he may raigne ? Of Othoes minde the Emperour , stare se non posse , nisi principem , He can not live , but a King , die who shall , so he may live so . Herods feare needed not . Christ came to suffer , not to raigne ; to weare a crowne , but t was of thornes ; to beare a Scepter , but of reed . Christ was a King , and of the Iewes : Nathanael stil'd him King of Israel . The Wise men expresly , King of Jewes , both of Jewes and Gentiles . But his kingdome was not of this world . The Popes is , his Vicar : but not his . Yet Herod feared ; and feare is a murtherer . If I tell Mauritius , that Phocas is fearefull , hee will answer , Homicid● est , then he will shed bloud . But a Tragicall argument should not be long . Be it here ended , but ended with prayer and thansgiving for our happy dayes wherein we have no bloudy Herod , but a gracious King , under whom we may goe to heaven without martyrdome , unlesse it be that holy martyrdome of our vices , which in the Collect for this Day , we desire God to mortifie and kill in us , that in our conversations our life may expresse that faith , which with our tongues we doe confesse , &c.

A SERMON PREACHED VPON TWELFE-DAY . Tit . 2. 11.

{αβγδ} .

For the grace of God , that bringeth Salvation hath appeared to all men .

THE first word of my Text ( I meane in the Originall ) doth denominate this day , called the Epiphany , of the Appearance of a Starre . I have made choice of it , both for the cognation of the name , and for the parallele argument . For it hath also an Epiphany , the Appearance of Grace . That starre was Gods grace , to guide the wise men unto Christ ; this grace is Gods starre to lead all men to Salvation . For what is the Gospell , but Gods Loadstone unto Life ? By it Gods gracious purpose of saving all mankind , couched by the Prophets , as under a cloud , brake forth by the Apostles , and gave shine to all the world . As then the Title of this Day , so is the matter of this Text , a glorious Epiphany , that is , a Shine , and an Appearance . The subject of the shine , Gods Grace . The project of that Grace , it is Salvation , the object of Salvation , it is , All men . There is appeared the Grace of God , which bringeth Salvation to all men . Of these foure points , &c.

Say we not of nature , Nihil agit frustra , it doth nought in vaine ? Is it true of nature , and is it false of God ? Gods purpose of Salvation were meerely to no purpose , should it not in time be both publisht and effected . Both which honourable offices are performed by the Gospell . The letter of it beares the newes ; the spirit of it workes the Grace . Vaine is the meaning that never doth appeare . Gods grace is but his meaning , knowne only to himselfe . It must have an appearance to make it knowne to man . And that not a darke , an obscure appearance onely ( for that were but {αβγδ} ) but it must {αβγδ} , as a cunning picture craves a choice light , it must be an Epiphany , a bright shining forth ; not apparuit , but illuxit , Saint Hierom , and Saint Ambrose have it ; illuxit gratia Dei , Gods grace hath appeared .

The Prophets gave some glimpse , by which Gods purposed grace was seene by some . But the cleare light of the Gospell made it visible to all . Their light was but a Candle , which gives them onely light , that are in the house . It shone unto the Iewes , who then alone were of Gods Family . But the Gospels light is as the Sunne , which giveth shine to the whole world . Ambulabunt gentes in lumine tuo ; that light ( saith the Prophet ) shall give luster to all lands . As once in Goshen , so then in Iury . the Hebrewes onely had the light ; and the Nations , like the Egyptians , sat all in darkenesse : But the Gospell , as Simeon singeth in his hymne , was to be a light to lighten the Gentiles ; and as Zachary in his , the beames gave light to them that sate in darkenesse , Luke 1. 79. there is our word againe ; and the shine shot forth unto the shadow of death . I say Gods grace from all eternity had foreordained all men to this Salvation . But that gracious purpose he kept many ages secret to himselfe . Only now and than to the Patriarcks and Prophets it pleased him to impart it , but closely and obscurely . But when the time was full , and that Christ was now incarnate {αβγδ} , as Saint Paul cals him to the Hebrewes , the Prince of this Salvation ; it pleased him to reveale that long concealed Counsell , by the pennes and Preaching of the Apostles and Evangelists to all nations under Heaven . And that is the Appearance of the Grace of God , the glorious Epiphany of the Grace of God , here meant by our Apostle : farre paramont to that of the wise men of the East , which led them onely but to Christ a King : but this conducts all nations unto Christ a Saviour .

We learne of the Philosopher , that {αβγδ} : that somethings are , but yet appeare not ; that have existence , but not apparence . Such a thing was this Salvation : it had the being onely in Gods hidden will , it appeared not unto men . I meane the common salvation , as Saint Iude termeth it , ver . 3. I know the Psalmist saith , that God was knowne in Iudah , and his Grace was great in Israel . But the name of a Saviour was not heard among the heathen . Gods grace meant to communicate salvation to all soules . But his meaning was a mystery , Ephes . 3. 9. As Gods selfe was unknowne , even to the learnedst of the Gentiles , even at Athens the Altar was found by Saint Paul , engraven , {αβγδ} , to the unknowne God : as Gods selfe was unknowne , so was his Grace much more ; But the Gospell proclaming redemption to all people , made grace appeare to men . Not barely to appeare , like the dawning of the morning ; so it did before : but {αβγδ} , to breake forth in brightnesse , and to shine clearely like the noone Sunne .

For it is fit , that the Appearance beare some proportion with the grace . The grace great , the Salvation of man : and therefore the light great . Math . 4. 17. {αβγδ} , a great light . Yea the grace exceeding great , the Salvation of men , {αβγδ} , 2 Cor . 9. and therefore the light exceeding great , 1 Pet . 2. 9. {αβγδ} , an admirable light . So was it fit for the Authors sake ; for the light was sent from the father of lights , and so was it also for the spectators sake : the light must be great , admirable great , that all shall see , and the Prophet Esay telleth us , that all the ends of the earth shall see the Salvation of God . As by Gods grace it was purposed to all men : so by the Gospell it should be publisht to all men .

Hence is it , that the Apostles and all Preachers of the Gospell are called Starres and lights . Saint Paul cals them one , Christ calles them both . Iohn Baptist the first preacher is called a shining light . Saint Augustine cals the Apostles magna Ecclesiae luminaria , the great lights of the Church . One cals Saint Iohn the Evangelist {αβγδ} , the Sun of the Gospell . It is Dionys . Areop . the praises impropriated from the Gospels selfe , to which meerely they belong , and conferred upon the Preachers for the Gospels sake , whereof they are publishers . For the Preachers are Christs Trumpettours , the Gospell is the Trumpet , {αβγδ} , Clemens calleth it ; the Apostles were Gods Heraulds to sound Salvation unto all lands . The Gospell in the Originall tels his nature in his name . For what is {αβγδ} , but an Annuntiation , a declaration of good things . The good , Gods grace intended men , the Gospel hath declared to men .

Nay Saint Paul resteth not in calling the Gospell an {αβγδ} , Ephes . 2. 7. a declaring of Gods grace , but cap . 3. ver . 9. he termes it a {αβγδ} , a bright illustration : a parallele to this Epiphany . Not {αβγδ} , a demonstration , but {αβγδ} , an illustration ; to make grace appeare both solidè & lucidè , saith Saint Augustine , not soundly alone , but clearely also ; {αβγδ} , to make cleare ( saith the Apostle ) the mystery to all men . A mystery , at first so secret , so hidden in God , Ephes . 3. 9. that the Angels could not see it : for Saint Peter telleth us , that they longed for the sight , 1 Pet . 1. 12. now by the Gospell , men might behold it , weake-sighted men might clearely behold it . The Apostle in that Chapter is plentifull in phrases serving to this sense .

To end this point ; the Scripture , ( saith Saint Gregory ) is Epistola Creatoris , Gods Epistle to his Creature . The Scriptures are Gods Letters , we call them Sacras literas , they are Gods holy Letters , sent unto his Church , to signifie Salvation meant to all mankind . What the grace of God decreed , that the Word of God declared . Gods grace a mystery , a hidden mystery , hidden from the eare , {αβγδ} , Rom. 16. 25. hidden from the eye , {αβγδ} , Ephes . 3. 9. the Gospel is the Apocalypse , the Revelation of that mystery .

The next point is the subject of this Revelation , it is the Grace of God . What grace meanes Saint Paul ? Not Emanantem , which are the gifts of God , and are in men , but immanentem , which is the love of God , and is in God ; not Gods out-flowing grace , but his in-biding grace . The Gospel is the Appearance , the Epiphany of that grace ; and is therefore called , Act. 20. 24. The Gospell of the Grace of God . The Grace of God , is the free good will of God , by which he loveth us in Iesus Christ , giveth us his Spirit , forgiveth us our sinnes , justifieth us , and saveth us . I say in Iesus Christ ; because all grace hath hansell first in him .

Salvation is not of man , but of God ; not of mans merit , but of Gods grace , not it selfe onely , Salvati estis gratia , Eph. 2. 5. You are saved by grace ; but , the decree of it , and the meanes of it , and the end of it . The decree , {αβγδ} , the Election of Grace , Rom. 1. 5. the meanes , both Vocation , We are called {αβγδ} , according to his Grace , 1 Tim . 1. and justification , Rom. 3. 24. it also is {αβγδ} , freely by his Grace , and the end of it , eternall life , it is {αβγδ} , it is the gift of God . Rom. 6. 23. Both beginning and progresse , and execution of Salvation , is all from Grace . This is the Riches of Gods grace , Ephes . 1. 7. Yea {αβγδ} , the exceeding , the hyperbolicall riches of his grace . Ephe . 2. 7. And therefore this attribute is put into Gods stile , proclamed by Gods selfe , Exo . 34. 6. {αβγδ} the gratious God : so rich , so exceeding rich in grace ; that the Apostles entitle him the God of grace , and his spirit , the spirit of grace , and his throne , the throne of grace .

I say , by Gods grace is not meant any thing created , or infused in us ; but Gods voluntary favour , his francke and free affection , and meere mercy in Christ Iesus . Not onely workes are weake , but faith also though the chiefest of his outflowing graces , is too feeble to effect the Salvation of mans soule . Mans merits , saith Saint Hierom drive to desperation ; so farre are they from saving us . Doe thornes yeeld grapes , or plucke we figges of thistles ? If grace could possibly grow , out of God , that thing in the Creature , which should moove it , must be good , as grace it selfe is . But we know with Saint Paul , that there is no good in man . Rom. 7. 18. Surely some is sometimes , as it springeth from Gods Spirit ; but the Flesh marreth it . What good soever is by God infused in us , it is instantly infected by our in-bred corruption : and so no fit moover of the good grace of God . And therefore that Paradoxe of the Pelagians , that the ground of Gods grace , was the foresight of mans merit , is a franticke heresie . Not Gods Prescience of goodnesse in man , but his conscience of goodnesse in himselfe , mooved him to be gracious .

Gods grace hath no dependance out of Gods selfe , ( as once Pelagius held , and laid a part of it on man ) but solely and wholely relieth on Gods pleasure . For how shall the effect father his owne cause ? All grace in man doth issue from grace in God , which therefore cannot rise from ought in man . Gods Will is the wombe that first conceived it , his beneplacitum begat it first , and as the prima matrix ; so it is the prima motrix : the first moover of Gods mercy .

Grace then is free : for else it were not grace . It is Saint Augustins speech , Gratia si non est gratis , non est gratia . Grace is no debt , God owes it not . Wrath is a debt , {αβγδ} but grace is no debt , {αβγδ} , saith Saint Basil ; and it seemes Saint Augustine hath translated it . For he calles poenam debitam , but gratiam indebitam . Death is a paine , God owes us that ; but life is a favour , and God owes not it . Exercet debitam severitatem , exhibet indebitam pietatem , saith the same Father . Salvation is like the raine ; God sends it freely ; It costs no price , nor paines ; man buies it not , man earnes it not . We have it {αβγδ} , saith the Apostle , Rom. 3. 24. that is , of gift ; and what is freer then gift ?

To end this second point , Damnation is of right , but salvation is of Grace . The wicked man may challenge hell ; or if he will not challenge it , it will chalenge him . But the righteous man can not claime heaven ; the tenure of the Saints is but franke almoigne . Death is {αβγδ} , a debt to sinne , but life is {αβγδ} , a franke and free favour . Not merces ●pperantis , but munus largientis , Ambr. not a wages , but a largesse . In a word , it is not a dutie , but it is a bountie , it is not of merit , but it is of Grace , and so much for the second point .

The next point in the Scripture is the project of this grace ; and that is salvation : that is , propositum gratiae , as the Apostle termeth it , Rom. 4. 5. the Greeke copies have it not , but the Latine have ; and Saint Ambrose doth warrant it .

A project worthy of the grace of God ; it is so rich and infinite in sweetnesse . For it containes both tuition from all evill , and fruition of all good . Man can not have more , God can not give more . Tuition from all evill , from sinne , from death , from Sathan , and from hell . Fruition of all good , of life , of heaven , of glory , and of joy : of the blessed presence of Saints , of Angells , and of God himselfe . I say , tuition from all evill ; from sinne , I meane the sting of it . Grace hath pull'd it out : from death , I meane the curse of it , grace hath cancell'd it . From the clawes of Sathan , Grace hath chipped them ; and from the chawes of hell , Grace hath choked them . And fruition of all good ; of life , it is eternall : of heaven , it is a kingdome , a weight of glory , and a world of joy . Of the Saints and Angells presence ; alwayes praising God : yea , the vision of Gods selfe , unexpressible of words , unconceiveable by wit . This is the Salvation , which the Grace of God doth bring ; and that unto all men . It is the last point of my Text .

The Object of Salvation , is the whole world : Grace bringeth it to all men . First men ; then all . He saith not Beasts , nor Angells , but all men . That man were brutish , that should beleeve salvation belonged to brute creatures . And yet there is a Psalme , that seemes to save them to . See ( I pray you ) the 7. verse of the 36. Psalme : Thou O Lord ( saith David ) dost save both man and beast . But the Psalmist meaneth there , preservation , not salvation . Gods feedes them , and provides for them : but he saves them not . Hee expounds himselfe else where , God giveth food to all flesh , and feedeth the young Ravens that call upon him . Beasts , foules and fishes , and some creeping things Astronomers have put in heaven ; but grace admits no such . And for the Angells ; surely salvation doth belong to them . But it was beside Pauls purpose ; and therefore he names them not , but onely men ; and that with a note of universalitie it is , to all men .

Not Origens all ; who extended this grace not onely to all men , but to the devills to , tantò errans perversiùs , quantò sentiens clementius , Aug. of perverse pitie would have no man damned . The terme is to be taken not individually , but generally , but to all men , that is , all Ages , all Nations , all conditions ; the grace of God bringeth salvation to them all .

Will you see it in the first ? Gods goodnesse is a fountaine ; it is never drie . As grace is {αβγδ} from the worlds beginning , Psa . 25. so it is {αβγδ} to the worlds end , Psal . 136. à seculo in seculum , from one generation to another . Salvation is no termer ; grace ties it not to times . Noah as well as Abel , Moses as well as Iacob , Ieremy as well as David , Paul as well as Simeon hath part in this Salvation . Gods gracious purpose the Flood drowned not , the smoke of Sinai smothered not , the Captivity ended not , the ends of the world ( Saint Paul calles them so ) determined not . For Christ by whom it is , was slaine from the beginning , Saint Iohn saith so . He was before Abraham , himselfe saith so . And Clem . Alex . tomo quinto . 5. pag . 233. doth Marcion wrong , though otherwise an hereticke , in blaming him for holding , that Christ saved those also that beleeved in him , before his incarnation . The blood of the beasts under the law was type of his . And the scarres of his wounds appeare yet still , and will for ever , till he come to judgement . The Apostle shall end this ; he is heri , and hodie , and semper idem , Christ is the same , yesterday , to day , and for ever .

Will you see it in the second ? Grace is a grand Ocean , it compasseth the earth . Gods goodnesse is a fountaine , streaming forth Salvation into all lands . The Church indeed ( as Solomon cals it in his song ) is an enclosed garden , and a parke impaled . But the pale and the enclosure are not for the pinfolding of the Church , but for the propriety and safety of the Church . The Church , it is scattered over the face of the earth ; not impounded in Palestine , as it was sometime ; but the Heathen also are Christs enheritance , and his possession , the ends of the world . The Gentiles saith the Apostle , Ephes . 3. 6. are {αβγδ} , and {αβγδ} , joynt-tenants of the Gospell , and coheires of Salvation . God gathereth heires of his kingdome from the foure windes ; he hath called the earth from the rising of the Sunne unto the West . The Holy Ghost breathed into all quarters under Heaven , and conveid Gods saving health from Tabor to Hermon , and from the Sea , unto the worlds end . Christ hath bought all nations for a price ; and all flesh saith Iohn Baptist shall see Gods Salvation . The infinite vertue and efficacy of Christs satisfaction reacheth to the saving of all Adams sonnes , wheresoever seated . For it were absurd to thinke , that the power of the second Adam the Lord Christ were lesse unto life , then the first was unto death . But as Adam tabificavit , sic Christus justificavit omnes , August . as by one man Adam , the wrath of God , and the curse , which came by it , caught hold of all : so by one man Christ , so much as in him lay , the grace of God , and the gift which is by grace , that is , Salvation hath abounded unto all . The Greeke word is elegant Rom. 5. 15. the grace of God {αβγδ} , saith Paul . Grace doth not onely {αβγδ} , burst forth with power to save ; but also {αβγδ} , it breakes forth round about , to save all men . All men , that is , all nations ? How then ( as saith our Saviour ) is Salvation of the Iewes , Iohn 4. 22 ? It is not {αβγδ} , but {αβγδ} , not of them as their propriety , but either from them ; because the Gospell that preacheth it , came forth of Iewry ; or else out of them ; because Christ , that procureth it , was borne of them . {αβγδ} , the wheele of the Gospell , which is the charet of Salvation , is rolled ( saith Gregory Nyssen . ) through the whole earth . Gods grace by that drawght conveies it to all people ; and is therefore justly called by Saint Iude , the common Salvation , ver . 3. as common to all ages , so also to all lands . Grace will not be confinde . For Gods goodnesse cannot be exhausted ; he is Dives in omnes , saith the Apostle , rich enough for all .

Will you see it in the third ? Grace brings Salvation to all sorts of men . God is no {αβγδ} , he hath no respect of Persons . Doth the poore man doubt ? Let him looke at Lazarus ; hee lies in Abrahams bosome . Doth the rich man doubt ? Christ said to rich Zaccheus , this day is Salvation come unto thy house . No age excepted ; children and infants , yea the babe that dies unborne , are in the covenant , which God hath made unto their parents . No Sexe excepted : though woman sinned before man , yet shee is saved as well as man . Mary in her song calleth God her Saviour . Nay sinne it selfe excepteth not , so there be repentance ; to day ( saith Christ to the thiefe upon the Crosse ) thou shalt be with me in Paradise . Yea Paul the chiefe of sinners ( for so hee calles himselfe ) a persecutor of the Saints , yet obtained his Salvation . The comming of Christ was of purpose to save sinners .

To conclude ; God is no niggard of his grace ; grace is no grudger of Salvation . With him ( saith the Psalme ) is copiosa redemptio . It is an excellent attribute , which is given him by Saint Iames 5. 11. {αβγδ} . In Gods mercy there is both {αβγδ} and {αβγδ} , it is both free and rich ; both gratiosa & copiosa , both bountifull and plentifull . Not onely {αβγδ} , as we showed before , bursting forth round about , round about all ages , round about all nations , round about all sorts ; but {αβγδ} , Rom. 5. 20. surrounding all those rounds , and with surplus and advantage overflowing all . I say , not onely {αβγδ} , an abounding grace , abounding unto all , to the whole world ; but {αβγδ} , 1 Tim . 1. a grace superabounding : that if there were more worlds , grace would bring Salvation even unto them all . Saint Pauls owne parallel shall end this point , 1 Tim . 2. 4. It is Gods will , that all men should be saved . That gratious will be done on us , through Iesus Christ , Cui , &c.

THE PVRIFICATION OF SAINT MARIE . The first Sermon . PREACHED VPON CANDLEMAS-DAY . LVKE 2. 30.

Viderunt enim Oculi mei Salutare tuum .

For mine eyes have seene thy salvation .

IT is a part of that Antheme , which was song by old Simeon at the Virgins Purification . The Particle , the first word of it bids us see the verse before , as containing a Reason of the matter in that verse . In that , he humbly resign'd his life to God . This yeelds a reason of that resignation , Because his eyes had now beheld the Lords Christ . So the Argument of my text , is his thankefull acknowledgement of Gods performed promise ; who had graciously vouchsafed him , though a very aged Father ; yet before hee should die , the sight of the Messias . That Messias , Simeon here calls Salvation . Salutare tuum , Gods salvation . Expected hitherto , but now seene . Seene , not {αβγδ} , but {αβγδ} , Chrysost . not in spirit , but by Eye . Not an others eye , but Simeons owne , Mine eyes . For mine eyes have seene thy salvation . Of these five points , my purpose is to speake , God assisting , in that order , in which the Vulgar Latine , and Originall have marshal'd them .

Viderunt is the first , in which I note two points , one of the sense , an other of the tense . For the former : The Ages both before Christ , and since his comming , have believed on Christ : but Simeon beheld him . He was prophesied of to them , and he is preached of to us ; but hee is seene by Simeon . Faith apprehends the Object more certainely , then sense : for sense may be deceived ; Faith can not . The eye may be deluded many wayes . The sight may be feeble . The Object may have art in it . God may hold the eyes . Faith the immediate and meere worke of God , given of purpose to assure , cannot be beguiled . Faith apprehends the Object more certainely then sense : but Sense apprehendeth it more presently then Faith : and in that respect Sight farre excelleth Faith . The dead doe see themselves in heaven now : the alive beleeve to be there one day . Hodie mihi , cras tibi : Give me to day ; take who will to morrow .

Christ saith , they are blessed , qui non viderunt , sed crediderunt , that have not seene Christ , but beleeved : Then are they terque quaterque , much more blessed , that have beleeved , and seene too , and so Greg . Nyssen calls Simeon {αβγδ} . But faith without sense , hath great reward : but occulata fides , faith seconded by sight , is great happinesse . Beati oculi is Christs saying too , blessed are the eyes , that see the things you see . I say not , that have seene and beleeved , seene first , and then beleeved . Faith bred of sense is not thankeworthy ; but that have beleev'd and seene : and so doth Simeon . His soule is so satisfied , now his eyes have seene his Saviour , that hee is well content to die : Lord now lettest thou thy servant go in peace . Nay he desires to be dissolv'd ; some Fathers read Dimitie , and the Syriacke hath it so to , Lord now let thy servant . Like Iacob , willing with all his hart to die , when he saw that Ioseph liv'd .

Abraham desir'd to see him . Iacob waited for him , expecto ( saith the Patriarch even on his death bed ) Salutare tuum , I waite for thy salvation . David begged it , Psal . 85. Da salutare tuum . He prayed for him ; yea his heart longed after him , Ps. 119. 81. Defecit ani ma mea in salutare tuum , his soule even sowned in desire of him . For that the Psalmist meanes of the Messias . S. Austin is my Author , Quid est salutare tuum , nisi Christus tuus ? he saith , it was Christ , who was meant hy that salvation . Abraham the Father of Beleevers , and the Friend of God ; Iacob a wrestler with Angells , and David a man after Gods owne heart ; what all these three desired , and obtained not , God here vouchsafeth Simeon .

Herod a King desir'd to see him , and was glad , gavisus valde , exceeding glad , when he saw him . The Wise men of the East , Kings too , say some , came a great journey to see him , and were glad , gavisi gaudio magno valdè , with an exceeding great gladnesse . This Object so desir'd by such , Kings , Prophets , Patriarkes , desir'd by so many ; as Haggei speakes , the desire of all Nations , it pleased God to shew to this aged holy Father .

This is the meed of faith , Gods rich reward of mans beliefe . Simeon beleev'd , before he saw ; and therefore now he saw , what hee beleev'd . The storie saith , he waited for the consolation of Israel ; that is , expected the Messias . And ( as a Father saith ) the reward of beleeving without sight , is to see , what thou beleevest . Expectator is made Spectator : the Object of his faith is now subject to his sight . A sight so joyfull , that the people , albeit he were daily in their streets , yet thronged to behold him . Not Ship , not Mount , not Desert could keepe him from the multitude . They were so glad of him , so eager , so importunate ; that hee scarse had time to eate for them . Hee could not be so private , but they would find him out ; and when they had him , they would hold him , and would not let him goe , Luke 4. 42. Nay his sight so joyfull , that one longing to behold him , but not able for the prease , and lownesse of his stature ; Zaccheus a rich man , and principall of the Publicans , stucke not at the scruple of his reputation , but ranne before , and got up into a tree , glad to see him so : but when Christ said to him , hee would be his guest , his soule was so ravish'd with extraordinary joy ; that besides his quicke descending , and most cheerefull entertainement , he frankely vowed the halfe of his goods unto the poore , and a fourefold restitution of all he had got wrongfully .

Now for the tense , viderunt , Simeon was promised , hee should see Christ : he sees him now indeed . Balaam said , videbo , I shall see him , but not now . The difference betweene the New Testament and the Old is but in tense onely . It was then Suscitabit , the Lord shall raise , saith Moses , shall raise to you a Prophet like to me . Orietur , saith Balaam , a starre shall rise . The Gospell turnes the tense ; Suscitavit , saith Zacharie , God hath raised up a mighty salvation ; Orta est , saith the Evangelist , the light is risen , and that light was Christ . God said to Ahaz , virgo pariet , a Virgin shall beare ; That is turned into Peperit , Luke 2. 7. Shee brought forth her first begotten son . Iacob said , veniet , Shilo shall come . Himselfe saith , venit , the Sonne of man is come . Christ call'd before , {αβγδ} , futurus , venturus , he that was to come . Now Iohn Baptist saith of him , Ioh . 1. 26. He is among you ; yea he can point at him , and say , Ecce , see the man . This is the Act , viderunt : come wee to the Instrument , viderunt oculi , Mine eyes have seene .

There is a sight of Faith , the Patriarkes saw Christ so . Abraham did , Christ saith it , Ioh . 8. 56. And there is a sight of Fansie ; the imagination sees in sleepe : dreames are called Visions . There is visio mentis , a sight of understanding , {αβγδ} , saith Epichar . the minde sees . It is ( saith Saint Augustine ) quidam tanquam oculus animae . The understanding is the soules eye . But it is but quidam , a kinde of eye , and but tanquàm , as it were an eye , but none indeed . And there is visio spiritus , a sight in traunce . So S. Iohn saw Christ , Rev. 1. {αβγδ} . So S. Steven saw him ecstatically ; even as Peter , Iames , and Iohn saw Moses and Elias at Christs Transfiguration . But Simeon sees Christ {αβγδ} , not in spirit , but in bodie : he sees him {αβγδ} , with his eye . For though Saint Luke say , vers . 27. hee came in the Spirit , Saint Iohns very phrase , {αβγδ} : yet that was no ecstasie : but Saint Luke meanes mov'd by the Spirit , i . by the holy Ghost . He came {αβγδ} , in bodie to the Temple ; and with his bodies eyes saw Christ . Simeons seeing is not like Saint Pauls hearing , 2 Cor . 1● . whether in the bodie , or out of it , he knowes not ; but hee saith , he saw him with his eyes .

There is yet another sight in Scripture , Auricularis , a sight by eare . Videbat voces , Exod . 20. the people saw the sound of the thunder . Saint Iohn sees the like , Apoc . 1. ut videret vocem , he sees a voyce . Sight so excells among the senses , that they all usurpe it . The Eare , the Nose , the Palate , all would faine be eyes . Every sense would see . The Eare you have seene already . Voice is not visible ; yet Saint Iohn would see it . So would the tongue . Psalme 34. Gustate & videte . So would the hand , Luke 24. Palpate & videte , feele and see . Wee see ( saith Saint Augustine ) not quid luceat onely , but quid oleat , quid caleat . These sorts of seeing are all {αβγδ} . unproper , and unnaturall . Tongue , hands , eares , members God made them not to see . But the eyes he did ; theirs is the right sight ; and Symeon sees with them : it is Ocularis Visio , not Auricularis , mine eyes have seene , saith Symeon .

There is an other eare-sight , which is heare-say . Herod saw Christ so , I meane Herod the Babe slayer . The blind saw him so . Yea and Iohn Baptists words must be construed so too , All flesh shall see Gods Salvation , i.e. see him with their eares : his Gospell should be preached unto all nations . A joyfull seeing too , but not so certaine . Sight is the surer sense . The eare is {αβγδ} , Philo saith , subject to deceipt . The eye is {αβγδ} , Saint Chrys . much more true and trusty ; and Symeon sees Christ so . That he may say to Christ , as Iob said to God , I have heard of thee by the hearing of the eare , but now mine eye seeth thee , Iob 42. 5. [ Not saw him onely , but embraced him also : his armes held , what his eyes beheld . His hands ( saith the Apostle ) handled the word of life . He tooke the blessed Infant in his armes , an honour , a prerogative vouchsafed none but him ; besides his Parents , who is thence called of the Fathers {αβγδ} , the holder , the handler , the embracer of God . Irenaeus addes more , then I will urge ; that hee blest the Infant too . The Text saith , God , ver . 28. he consters it of Christ . ]

The next terme notes the owner of this instrument ; the eyes are his . My eyes have seene . As I may see , and yet haply not by eye ; so may I see by eye , and yet haply it not mine . My neighbours eye , or my friends may see for me . Oculus usurarius . He can lend me his eye , as well as his hand . Symeon sees Christ , not per alium , but himselfe . There is Oculus Vicarius : All sight is not in person . Bishops by name are seers , Episcopi , Overseers , but not everseers by themselves . There is a Church officer , whom the Canon Law calles Oculum Episcopi , the Bishops eye , to see for him . Kings see with eyes , but not their owne . Magistrates and Iudges in the common wealth are Princes eyes , they see by them . But Symeon sees Christ , as Iob hoped he should see him ; My eyes , saith Iob , not others for me . Viderunt Oculi mei , My Eyes , saith Symeon , have seene thy Salvation . The phrase is often , but it is not heere an idle Pleonasmus , but an earnest Emphasis ; as if a man would say , hisce occulis vidi , I have seene him with these eyes . Symeons selfe , owne selfe , with his eyes , his owne eyes personally beholds his Saviour .

The eyes of the aged have lightly but bad sight , if they have any ▪ Symeon had small cause to hope to see his Saviour ; he was so old a man ; but that divine Revelation had encouraged him ; and as Nicephorus writes , his age was prorogued of purpose for that spectacle . But being blinde besides , as Celsus writes in Cypriam , to have his sight restored him at his embracing of the Babe , was more miraculous . And the terme is not redundant , but fit it should be added , and his voice advanced with accent beseeming it , My eyes have seene thy Salvation . As if David meant of him , that saying in the Psalmes ▪ Longitudine dierum , with length of dayes will I satisfie him , and I will shew him my Salvation .

The eyes of Simeons Ancestours had seene spectabilia , mirabilia , glorious things and ●●nderfull : the red sea parted , Iordan driven backe , the cloud and pillar of fire , the high Priest in his Robes , the standing of the Sunne and Moone , the bread of Angels , the Arke , the Temple . But Simeons eyes see heere the Lord of Glory , and him , whose name is Wonderfull . Never saw eye , any eye , not mans , not Angels , such a spectacle , the Word Incarnate , God incorporated in man .

But may we trust the Evangelist ? Some have questioned his Gospell : Marcio● a part of it , Cerinthus All. some write he was a Painter ; was he not a Poet too ? writes he not miranda , but non credenda ; things wonderfull , but doubtfull ? What if all this false , and Simeon saw not Christ , but his eyes deceived him , and hee us ? There are three unhappy heretickes , though happy all in name , Faustus and Felix , and Fortunatus , three Manichees , and some more , who deny that Christ was man , but onely God . And God , {αβγδ} , saith the Evangelist , not this man onely , but not any ever saw . Christs body was phantasticum , his flesh but putativa , his birth and death and all things concerning his humanity , were but imaginaria , all but meere apparencies . If so ; ther . Simeon saw him not indeed ; but thought he saw him onely . He saith he saw him ; but it was deceptio visus , deceipt of sight . He saith , his eyes had seene him ; but Oculi ( saith the Oratour ) sape mentiuntur , the eyes doe often leaze , This franticke heresie , so grosse , so crosse to all Scripture , to all sense , is not worth the answearing . Christ , though he was not mere homo , as Arius held blasphemously , yet that he was vere homo , man truely , though not onely , what point in all Divinity hath proofe more plaine , more plentifull ? and I have already handled this question heere before .

The Object is now next ; what Simeon saw ; t is Gods Salvation . T was no such great priviledge , such an honour to see Christ . What is Christus more then Vnctus ? it signifies but one annointed . Kings are so , men may see them daily ; Wee may : God grant that long we may . But Simeon sees Salutare tuum , not Christ , but Iesus , that is , Salvation . Christ , i e . Vnction , I confesse , is sweete ; the Spouse cries in the Canticles , Oleum effusum nomen tuum , his name like pretious ointment . But Iesus , i.e. Salvation is more sweete by much , Mel in ore , saith Saint Bernard , that but oile , this Hony : and what saith Sampson , is sweeter then Hony ? Salvation sweet every way , sweete to the taste , in ore mel , to the eare , in aure melos , to the heart , in corde jubilus , saith that Father . This Father therefore chooseth this terme rather , his eyes see Gods Salvation . Christ is the same with Iesus ; but unto every seer , Christ is not the same . Simeon sees him a Saviour . Many saw him , but not their Saviour . The Scribes and Pharisees saw him their Censurer . The devils saw him their destroyer . His Crucifiers shall see him at the Resurrection , Omnes Oculus , saith Saint Iohn , Revel . 1. Every eye shall see him ; even they shall see him , that peirced him ; but not their Saviour , but their Iudge . But Simeon sees him , that shall save him .

Christ rather is {αβγδ} , then {αβγδ} , in proper speech a Saviour , not salvation : the Author of salvation , not the salvation selfe . But the Trope rife in Scripture . Christ called our Redemption , our Reconciliation , i . our Reconciler , our Redeemer . So our salvation here , that is , as Saint Paul stiles him {αβγδ} , the Prince and Authour of our salvation ; {αβγδ} ( saith Saint Basil ) it is the use of Scripture to call Christ Gods salvation , Iacob call'd him so , you heard before . So did David . So doth Iohn Baptist , Luke 3. 6. So that by Salutare tuum , he meanes , Christum tuum {αβγδ} . Zacharie meanes Christ too , by salvation , in his song . In a word , as if Christ , and salvation were all one ; Christ dining with Zaccheus , told him , that salvation was come unto his house . Christ hath his name of it . He therefore was called Iesus , {αβγδ} , saith Saint Cyrill , worthily and fitly {αβγδ} , elegantly conjoyning both Hebrew Etymologie and Greeke together ; of his soveraigne salving , that is , as the Angell derives it in Saint Matthew , of saving us from sinne . The Act so excellent , the salvation of man ; that Clemens calls it {αβγδ} , the greatest and royallest of all the Acts of God . The Act so individually , so personally true , so proper unto Christ ; that the name of a Saviour is given him transcendently . His proper name is Iesus , it signifies a Saviour . Yet that contents not Christians , but they put to the Appellative , and surname him Saviour too , Iesus Christ our Saviour . And lest you may object , that that is done in zeale , in ignorant zeale : Gods Spirit doth it too , often in the Scripture . Yea and because many are call'd Saviours in the Scripture ; it is besides most commonly usher'd with an Article , when it is meant of Christ , {αβγδ} , the Saviour , that is , the Saviour paramaunt the right , the high Arch-Saviour . Nay Gods Spirit rests not there ; but for yet the greater emphasis , puts it in the Abstract here , and else where often , not Saviour , but savation . a close insinuation of the childs Deitie . T is Dionysius his Rule , that names are given God most properly in Abstracto , God not Wise , but Wisedome ; not Righteous , but Righteousnesse ; not a Saviour , but Salvation .

Now to come to Saint Cyrills {αβγδ} , the merit of the Title . A Saviour , and salvation ; why ? One of the Syrian Kings was call'd salvator , and that too with an Article , Antiochus {αβγδ} , Antiochus the Saviour . But like the rest of that ranke , Philopators , Philadelphus , Epiphaues , and Theos , all {αβγδ} , of the quite contrarie . Names often faile , imposed by men , never by God . Absalom , a father of peace , so meanes his name , proved a sonne of murther and rebellion . God nam'd Christ , Iesus . Simeon here expounds it , to be salvation . And ( as the Samaritans say in Iohn 4. 42. he was {αβγδ} , a right Saviour indeed . How ? For he hath saved his people , all people , from all enemies : not worldly , that s a light salvation ; yet hee does that too ; but Ghostly , that s the right salvation . Not from Egypt , or Amaleke , not Madian or Moab , not the Philistims or Assyrians , as Moses did Israel , and Sampson and Iosua , call'd Saviours too in Scripture : and yet this Saviour wrought those salvations too ; they were but his instruments , but vice-saviours . Had this Arch-Saviour not assisted them , the fellest of those enemies could but kill the bodie . But our Sauiour hath saved us from the assaulters of our soules : the guilt of sinne , the curse of God , the treacherie of the flesh , the sorcerie of the world , the sentence of death , the clawes of Sathan , and the chawes of hell . All these , not the spillers of our bloud , but the killers of our soules , this Iesus , this Saviour hath saved us from them all .

The world had enveigled our flesh , the flesh had enthralled us to sinne , Sinne had enwrapt us in the curse , the curse had adjudged us to death , Death had delivered us to Sathan , and Sathan had enjayled us in hell . But as old Zacharie singeth in his Hymne , God hath raised us a Saviour in the house of David , that should deliver us from all these enemies . The world is a Witch , but not to be feared : our Saviours self hath said it , Ego vici mundum , I have overcome the world . The pricke of the flesh , his grace hath blunted it . The wound of sinne his bloud hath salved it . The vigour of the Curse his Crosse hath voided it . The doome of Death his death diverted it . The pawes of Sathan his bands have chained them , and the jawes of hell his thornes have choked them .

To shut up this point , the Apostle telleth us , that the comming of Christ was of purpose for to save , 1 Tim . 1. Yea our Saviours selfe tells us so , that the Sonne of man came to save that was lost ; both the true Saviour , as you heard of the Samaritanes , and the onely Saviour , so proclaimed by Saint Peter , Non est nomen aliud , there is none other name under heaven , by which we may be saved . Not that the Father and the holy Ghost are excluded from this act . They both as well as Christ , may be said to be our Saviours . For the workes of the Trinitie , which the Schoolemen terme ad extra belong to all the Persons . But the Father and the Spirit authoritativè , the Sonne executivè . The power and commission is common to all three , the execution proper to Christ onely . And Barnardine Ochinus was not in his wits , who because Saint Paul saith in the Acts , that God hath purchased his Church with his bloud , would have therefore God the Father to take this name on him , as if his bloud were shed . And Peter Gnapheus a madder man than hee , who would joyne all the persons coexecutours with Christ ; all three to have been crucified , and so Saviours all three . Surely all are Saviours in a generall sense . But he that died for us , more kindly saved us ; and on him the Scripture conferres {αβγδ} the title of a Saviour . He is {αβγδ} , the Saviour is Christ : else should the name of Iesus be put upon the Father , and the holy Ghost , as well as upon Christ . I come to the last word , Salutare tuum , thy salvation .

This salvation is call'd Gods , whether as the owner , Christus autem dei , S. Paul saith , Christ is Gods , 1 Cor . 3. 23. or the Doner ; for hee gave him , Iohn 3. I will not argue . Gods , whether Possessivè , the Saviour is his Sonne ; or Processivè , salvation is his act . An Act worthy such an Agent : Nihil tam dignum Deo , quàm salus hominum , Tertull . No worke so worthy God , as mans salvation . Gods ; for he sent him , saith the Apostle . I cannot send him , who is an others . Gods ; for he gave him , saith Christs selfe . I can not giue , that is not mine . Though he be Christus Dominus ; yet he is Christus Domini too , as verse 26 , though Christ the Lord , yet the Lords Christ .

Gods , and yet mans too . Mans Passively ; Marie turnes the Pronoune , My soule rejoyceth , in salutare meo , in God my savation . So doth the Prophet Habacuk , in Deo Iesu meo , in God my Saviour . But Gods actively ▪ Domini est salus , salvation , true salvation is all Gods . The Church militant sings it in the Psalme , Psal . 3. ult . The Church triumphant sings it in the Revelations , Salus à Domino , Salvation is of God . So truely Gods , that the relation is reciprocall ; as it Salus Domini , the Lords salvation ; so he Salutis Dominus , often in the Psalmes , the Lord of salvation ; meant not of actions onely of salvation , literally ; but of the Perso also of the Saviour mystically . Thy salvation , that is , Gods : God the Fathers , as begot by him , as he was God , God the holy Ghosts , as conceived by him , as he was man .

There are many Christs , and many Saviours , this is Gods . Christs selfe foretold of many Christs ; Christus hîc , Christus illîc . These were all the divills Christs . But this , the holy Ghost in Simeons Revelation calls Christus Domini , the Lords Christ . There are many Saviours and salvations , but not Gods . There is Salus hominis , Psal . 60. Mans salvation . Men have their Saviours . The Mammonist hath his ; the Romanist hath his . Mammon workes great salvations , too great , too often , to too many . The malefactor hath an enemie , a sworne enemie , that threatens him shame , publike shame ; Death , shamefull death . It is the law . Mammon can save him from this enemie . It can be but some-where . and but sometimes . An uncertaine saviour . Nay Mammons selfe oft needs a saviour ; subject to thiefe , wrecke , fire , and other casualties . A sory saviour : he saveth others , as they said of Christ , himselfe he cannot save .

The Romanist hath better , the Saints . Mammon saves but from some evills ; Saints from all . Saint Laurence from fire ; yea though it be ignis sacer . Saint Anthony even from that . Saint Margaret from the paines of childbirth . Saint Leonard from bands ; but that Mammon can doe too . Saint Valentine from the falling-sicknesse . Saint Roch , and Sebastian from the plague . What cite I bodily distresses ? Saints are Saviours also to their soules . They save them from Gods anger , from Sathan , sinne , and hell . For you must thinke they heare their prayers , and they see their wants . Iohn could heare a voyce from heaven : can not they as well from earth ? Is not Athens as neere Thebes , as Thebes to Athens ? Earth to Heaven , as Heaven to it ? Nay , somewhat neerer : for sound ascends more easily , than comes downe . Marry then you must looke you speake out when you pray ; for they confesse , they know not the secrets of mens hearts : And I crow , they see . Else why set they lights , great Tapers before them ? Or if they serve not ; doe they not videre videntem omnia , see him who sees all things ; Gods face is their looking glasse , they see all things in it .

There is yet an other Saviour : not Gods , but mans , the Papists too . No neede to seeke so farre , to heaven for Saviours : there s one much neerer home : It is Merit . Goe no further than our selves . Our workes , our owne workes are Saviours sufficient . Almes , Fastings , Orysons , Pilgrimages , Vowes , and such like holy workes of supererogation suffice to the saving both of our owne soules , and others . What neede we Saints ? What neede we Christ ? Bellarmine blusheth not to make our selves our Saviours . And he cites Saint Paul for it , Salutem vestram operemini , worke ye your owne salvation . But Saint Peter saith , ( whom I thought , hee would have rather heard ) non est nomen aliud ; there is none other name under heaven , by which we may be saved .

To conclude , both for Saints and Merits , but especially for Saints , they will say they make them Saviours ; for the Fathers , even the ancient Fathers say they are . But first , they slander them . Secondly , say they did ; here is one {αβγδ} , Nyss . a right ancient , a father of the Church indeed , appropriates the office of salvation unto Christ , of Gods salvation . Hee onely was Gods meanes to rescue man ; the instrument Gods Wisedome decreed to use , to save mankinde . Workes and Saints Rome hath raised up them . But Moses and Z●charie make Christ raised up by God . Let the worldling , let the Romanist , the one say of his Money , the other of his Merits , they are his Saviours ; Christ cries in Esay , Ego sum , ego sum ; non est servator praeter me , there is no salvation of Gods , but onely Christ . Vnto him our onely Saviour , to God the Father , and the holy Ghost , be duely ascribed all honour , majestie , power , and salvation , &c.

THE PVRIFICATION OF SAINT MARIE . The second Sermon . PREACHED VPON CANDLEMAS-DAY . LVKE 2. 32. A Light to be reveiled to the Gentiles , and the Glory of thy People Israel .

THis Scripture is a part of the propheticall Antheme , sung by old Simeon at the Purification of the Virgin Mary . The aged Father with his young Saviour in his armes , openeth his mouth in thanksgiving unto him , who had given him a revelation by the holy Ghost , that hee should not see death , untill he saw the Lords Christ . The song standeth on three parts , a thankefull resignation of his life , a joyfull confession of the Saviour , and a wonderfull commendation of the Messias . The last of the three , is the tenour of my Text , consisting of two titles , pertaining to Christs stile ; {αβγδ} , the light of the Gentiles ; and {αβγδ} , the Glory of the Iewes ; To be a light to lighten the Gentiles , and to be the Glory of thy People Israel .

Should I not be censured for Curiosity , I would observe one thing in the order of the Titles . Why the Light of the Gentiles should be placed before the Glory of the Iewes . It is not my conceipt , but noted by the learned ; that the sweet singer of this song guided by Gods Spirit , doth put the Gentiles before the Iewes ; because the second calling , the conversion of the Iewes to Christ , shall not be , untill the fulnesse of the Gentiles come ; Saint Paul avoucheth it , Rom. 11. 25. that their obstinacy shall continue till then : and then Totus Israel Salvabitur , all Israel shall be saved . But he termeth this a mystery : and therefore I will not meddle with it .

The first title in my Text of the Messias honour , is , the Light of the Gentiles . The Lord in former ages shut up all nations in the shadow of death . The shine of his especiall mercies was seene onely of the Israelites . As all the land of Egypt was covered with blacke darkenesse ; onely the Hebrewes had light , where they dwelt , Exod . 10. so spirituall blackenesse had covered the face of all heathen lands , onely upon Israel did the Lord let shine the bright luster of his Grace .

The darkenesse of the Gentiles , was the ignorance of God , the slavery of sinne , the tyranny of sathan , and subjection to death and hell . Ignorance is the blindenesse and the darkenesse of the minde . Sinne is the worke of darkenesse , Ephes . 5. Sathan is the prince of darkenesse . Death is the power of darkenesse , and hell is the pit of darkenesse . As godlinesse is called the armour of light , Rom. 13. so wickednesse is called the kingdome of darkenesse . And the Gentiles before Christ were subjects in this kingdome ; Atheisme , Idolatry ; nay their very vertues , considered in themselves , out of Christ , were all but darkenesse . Themselves were darkenesse , for both their soules were clouded with errour , and their bodies instruments of sinne . Their workes were darknesse , all manner of licentiousnesse . Their King was darkenesse , for they served sathan ; and their end was darkenesse ; for they went to hell . But as when the day breaketh , the night vanisheth , and the Sun rising chaseth away darkenesse ; so at Christs comming , whom Zachary calleth the day breake . Luke 1. 78. light appeared : and at the rising of the Messias , whom the Prophet Malachie calleth the Sunne , Mal . 4. 2. all lands were enlightned . Errour and ignorance were chased out of heathen mindes . For the Preaching of the Gospell is the opening of the eies , Act. 26. 18. The eyes of the understanding . The pu●ifying of their soules to be the seates of God , and the sanctifying of their bodies to be the temples of the Holy Ghost , the remission of their sinnes , the amendment of their life , their rescue from sathan , and their ransome from hell , these were the gratious beames of that glorious Sunne , the Sonne of God .

Simeon foretelleth this , Christ being newly borne : that he should be a Light to lighten the Gentiles . Yea Zachary foretelleth it , before he was borne , Luke 1. 79. that he should give light to them that sat in darkenesse . Nay Esay foretelleth it , before Zachary was borne . Esay 60. 3. that the nations should walke in his light , and Kings in the brightnesse of his rising . Nay David foretelleth it , before Esay was borne , in lumine tuo videbimus lumen , In thy light wee shall see light , that is , in Christo tuo , videbimus gratiam , in Gods annointed we shall see grace . Nay Balaam foretelleth it , before David was borne , Num . 24. 17. that there should come a Starre from Iacob .

The great largenesse of this goodly light shooteth forth his shine unto all people , and is therefore called Iohn 8. 12. lux mundi , the worlds light . Balaam calleth him a Starre , and the starres give light unto the world ; but that light is small ; but Christ is {αβγδ} , a great light , Math . 4. 16. God made two of them , Gen. 1. 16. Luminarta magna , two great Lights , the Sunne and the Moone , a bigger and a lesse ; and Christ is the greater of the two ; so the Prophet Malachy calleth him , 4. 2. The Sunne of Righteousnesse ; non Sol , ut stulte & impie Manichaei , Augustin . tract . 34 in Iohan . Balaam calleth him a starre , and were he no more then so , yet as the Starres give shine unto the night , so doth Christ give light to them that sit in darkenesse . But he is more then so , he is {αβγδ} the Sunne of righteousnesse ; the starres give shine unto the night ; but the Sunne turneth the night into day . Now if the Sunne be able to dart out his beames , to the hemisphere of the earth , which is but the halfe ; how much more shall Christ shoot forth his grace unto the whole earth ? For the Sunne howsoever it appeare not so bigge as a waggon wheele , yet it is farre greater then the whole earth . But Christ , howsoever he seemed in body no bigger than a man , yet in his Godhead he is farre greater then the whole world . For the heavens which are the enclosure of the whole world , are but his spanne , Esay 40. 12. And therefore that which Synesius said of the Sunne , is truer of Christ , {αβγδ} ; nihil divinius , nihil communius . If the Sunne shooteth forth his light unto all lands , Christ much more sheadeth forth his grace into all nations .

The brightnesse of his light not any Angell of the earth can say , it hath not seene it . He that is Pater luminum , the Father of lights , Iam . 1. 17. and that dwelleth in lumine inaccessibili , in the light that none can attaine unto , 1 Tim . 6. yea that is himselfe light , 1 Iohn 1. the beames of his brightnesse cannot be so weake , as not to suffice to enlighten the whole world . If any see it not , they are such , whose eares the god of this world hath blinded . And yet his light is so piercing , that even they also see him . They see , but will not see ; as the Prophet speaketh videndo non vident , seeing they see not . They heare the Gospell , but entertaine it not ; the word is preached , but they obey it not , grace is offered , but they accept it not , Gods promises are tendred , they apprehend them not . Christs light unto such , is as the Sunne is to some Countries , it shines upon them , but it warmes them not . They that dwell in the uttermost climats of the earth , they see some light , but they feele no heat . So doe these , they see Christs light perforce ; but the comfortable warmth of his gratious Spirit they feele it not .

[ That which the Metaphysicke Philosopher saith of bonum , to be diffusivum sui , it is as true of light ; it is diffusivum sui , the nature of light is like to water shed , it runneth out every way , and speadeth it selfe on every side . ] The Sunne no sooner riseth , but the light of his beames shooteth forth into the aire , and overspreadeth the face of the earth ; The rising of this glorious light , the . Sonne of God presently enlightened the whole world . The lightning saith Christ commeth out of the East , and shineth into the West , so also shall the comming of the Son of man be , Math . 24. 27. Christ said it of his second comming , his comming in the Clouds ; it is as true of his first comming , his comming in the flesh ; for like unto the lightning , he came out of the East , but he shone into the West . His Incarnation was in Iudaea , but his Salvation shone into the Westerne world . For as the lightning glideth from the one side of Heaven unto the other ; so the Gospell glaunceth from one side of the earth unto the other . And it is Christs lanterne to beare his light before his people ; it is his torch , lighted at the beames of the Sunne shine of his grace , to direct the footesteps of the Gentiles toward heaven .

As King Assuerus sent out his posts into all provinces , so Christ hath sent forth his Apostles into all realmes . His raigne was from Ethiopia , unto the East Indies . His Ite , praedicate , goe and Preach , is unto all people , Math . 28. 19. Not onely Greekeland , and Italy , the Dutch , the French , the English , and the Spanish , have long enjoyed the brightnesse of his light ; but the goodly lampe of his glorious Gospell was both long agoe , and is now againe of late borne over the West Ocean into the new world .

The light I say is diffusivum sui . In ages past God put his candle under a bushell ; or at the most , he set it but upon a table , and it gave light onely to them of his house . The Iewes alone were of his house ; the Gentiles aliens and strangers , Ephes . 2. 12. But after Christs comming the light brake forth , and suddenly shined into all Countries .

What then , you will say unto me , had the Gentiles indeed no light before ? surely they had some , such as it was , but a very dimme light ; onely the light of nature . He revealed to the Heathen , his power , his wisedome , his goodnesse , and the rest of his Divinity , non per Scripturam , sed per naturam , not by the Scriptures , but by the Creatures . The wonderfull workemanship of Heaven and earth , though both of them dumb , Preached unto them , what God was . But this light was but twylight . It was but as starre light . I say , the light of the Gentiles was as a starre ; as the day-starre in the morning ; which rising a little before the Sunne , bringeth some light with him , but a weake light ; because it comes ab imo , from below . But Christs rising is ab alto . Luke 1. 78. from above , and therefore a full light . The light of nature , take it at the best ; is but as the light when the day dawneth : but Christs light of Grace , meant here by old Symeon , is as the Sunneshine at mid-day . The morning light , before the Sunne is up , is nothing but shade ; yea when it is in rising , every low shrub maketh a great shaddow ; but when the Sunne is mounted , then the light is perfect ; and the higher the Sunne , the lesser the shaddow . Yea when it commeth to the Meridian , it hath little or no shaddow , no shaddow at all , where it is Verticall .

To shut up this first part ; the Gentiles were once darkenesse , Eph. 5. 8. The promises were made unto the Patriarkes , not unto the Gentiles , the Gentiles were but dogges , the Iewes onely Gods children , Math . 15. 26. Gods grace was confined ; his mercies were imprisoned , and as it were impounded in Iewry . At Salem was his tabernacle , and his dwelling in Sion , Psalme 76. saith David ; hee tyed himselfe unto the Temple , there was his mercie seate . The Iewes themselves might not be heard , praying out of their land , unlesse they looked at the least toward Ierusalem . You may see it , both in Solomons prayer , 1 King . 8 ▪ 48. and in Daniels practise , Dan 6. 10. His favour was fastened to the seed of Sem , and his love was knit to Iacobs posteritie . Israel was his sonne , his prim●genitus , his first borne sonne , Exod . 2. 44. his chiefe and his charge , {αβγδ} his especiall jewell , Psal . 16. 2. that is , both {αβγδ} his darling , and {αβγδ} his unicus , his onely Sonne . His heart was tedder'd to that onely Nation , and his whole affection wedded to their Land .

But Christ hath broken downe the partition wall betweene the Iewes and us ; the Gentiles , once darkenesse , are now light , Ephe . 5. 8. The Heathen , once dogges , Matth . 15. 26. forrainers , Ephe . 2. nay enemies to God , Ephe . 5. he hath bought us with a price , to make us of dogges his children , of forrainers his brethren , of enemies his friends ; the members of his body , the spouse of his bosome , sonnes to his father , and heires to his Kingdome . His Father at the first had given him the Iewes onely ; but now the Heathen also are his inheritance , and his possession the ends of the earth , Ps. 2. 8. God put a letter into Abrams name called him Abraham , that letter beginneth the Hebrew word {αβγδ} which signifies a multitude ; the Lord himselfe expoundeth it , quia multarum gentium posui te , for thou shalt be the father of many Nations . The Egyptian , the Babylonian , the Ethiopian , and the Philistim , are borne in Sion , Psal . 87. All Nations are made joynt-tenants of the Gospell , {αβγδ} , Ephe . 3. 6. copartners of the promise , and coheires of salvation . We sometimes Lo-ammi and Lo-ruhamah , neither of Gods people , nor in his mercie , are now become brethren and sisters unto the Iewes , Os● 2. The doore of faith is opened to us Gentiles , Act● 14. and that doore openeth the wombes of Sarah , Rebecca , and Rachel , to beare even out of this land , out of this towne , out of his assembly , children unto Abraham , Isaac , and Iacob .

Sem was the Father of the Iewes , and Iapheth of the Gentiles ; and God hath seated Iapheth in the tents of Sem , Gen. 9. 27. i . hath joyned both their seedes into one Church , and made them {αβγδ} , Ephe . 3. 6. joynt members of one body , the body of Christ . God gathereth heires of his Kingdome from the foure Windes , Esay 43. the holy Ghost hath breathed into all quarters under heaven , and conveied Gods saving health from Tabor unto Hermon , and from the sea unto the worlds end . Christs light hath shone on all the sonnes of Adam , and all the kindreds of the earth doe see the salvation of God . Christs backe upon the Crosse was turned towards Ierusalem , as forsaking the Iewes ; and his face towards the West , as then comming to the Gentiles . Nay the Iewes are cast off , and the Gentiles are made Israel ; like prophane Esau , that did vendere jus , propter jus , sell his birth-right for a messe of broth ; so have they passed over their right to us ; and wee onely are Israelites . It was before {αβγδ} , the dispersion of the Gentiles , Joh . 7. 35. but after it became {αβγδ} , the dispersion of the Tribes , the dispersion of the Iewes , Iames 1. 1. The Gentiles once dogges , and the Iewes Gods children , and the Gentiles glad to licke up their crummes ; but now wee are the children , and they the dogges ; wee sit at Christs Table , and they glad to gleane that which falleth from us , Jude 6. The dew was first onely on the fleece , and not on the ground ; but after on the ground , and not on the fleece . The Jewes are the fleece , the Gentiles are the ground , and the dew is grace , saith Theodoret . {αβγδ} , the wheele of the world , Iam . 3. 6. is turned quite contrarie . The Sunne long since is set in the East , and is risen in the West . I doe forget my selfe , and dwell to long in this point . I leave it , and come unto the second .

The other honourable title given by Symeon unto Christ , is , the glory of the Iewes ; To be a light to lighten the Gentiles , and to be the glory of his people Israel . There were foure things wherein the Iewes did glory , the Arke , the Law , the Temple , and the Covenant .

For the first , the Arke was the token of Gods presence , and the protection of Israel . Their safe conduct over Iordan ; it stood still , while the people went thorow the channell of the river on drie foote . David calleth it Gods strength , Psal . 105. 4. Dagon the Philistims god could not stand beside it , but fell twice from his place , and broke both his hands and his head . The men of Ashdod were smitten with Emorroides , and the Eckronites plagued for holding it from Israel . Obed Edoms house was blessed for giving it house-roome . David , though he were a King , yet disdained not to daunce before it , and received it into his city with great triumph and solemnitie . When it was taken of the Philistims , the griefe was so great both of Ely the Priest , and his daughter in in Law bigge with child , that at the sudden newes , the old man fell backward from his stoole , and brake his necke ; and the young woman travelled before her time ; and though she was delivered of a man child , which commonly is a comfort to a woman in her paines , and the women about her , bad her not feare , for she had borne a sonne , yet she would not be comforted , but cried out , the glory is departed from Israel . Yea , she set her sorrow in her childs name , she called him Icabod , that is , non est gloria , and cried out againe , the glory is departed from Israel , 1 Sam . 4. ult .

For the second , the Temple ; the great Temple of Diana at Ephesus , reckoned one of the seven wonders of the world , that was two hundred yeares in building , and had sixscore pillars , founded by as many Kings : The Temple of Constantinople which was called for the excellencie {αβγδ} , the beautie of the world ; but the Prophet calleth the Temple of Ierusalem the Lords beautie , Psal . 78. 61. as the Arke was his strength , so the Temple was his beautie , the perfection , the complement of beautie , Psal . 50. 2. were not so famous as the Temple of Ierusalem , a worke so sumptuous and glorious , that men of all Nations came from the uttermost parts of the earth to see it . The doores , the tables , and the Altars , plated with gold ; the ground paved , the walls lined , and the roofe seeled with gold : yea all the Vtensills , the Lampes , the Snuffers , and the Candlestickes , the Spoones , the Basons , and the Ashpannes , and the instruments of musicke , all of pure gold ; the Cherubims , the Pomegranats , and all the carved worke , overlaid with Gold , yea the worke of the pavement in the inward sanctuary , inlaid with pretious stone ; beside all the vessels of silver and brasse , the iron worke , the wood and the stone of inestimable worth . And to make it yet more honourable , the Lord vouchsafed to call it his house , Esa . 56. 7. his residence Psalme 13. there set he his Arke , his Oracle , and his Mercy seate .

For the third , the Law ; the Athenians brag of Solon , and the Lacodaemonians of Lycurgus , that they devised their lawes . Much better might the Iewes glory in their Law ; for it came from Heaven . A reason which the Turkes thinke very sufficient to authorise their Alcoran ; for so their lying Mahomet made them beleeve . But Israel indeed had their law from Heaven ; it is the ordinance of Angels , Act. 7. 53. and Gods owne handwriting . Deut . 10. and therefore very worthily preferred by Moses , before the lawes of all other nations Deuteronomy 4. 8.

For these three things , the Israelites lifted themselves above the Gentiles ; as indeed they might . And they accounted them their glory . But the fourth excels them all , and that is the Covenant , a mutuall stipulation betweene the Lord and them , that he would be their God , and they should be his people , he Israels God , and they Gods Israel . Symeon hath put them both into my Text , and both are their glory ; both the name of Israel , and that they are Gods people . For the one , it is an honourable name , given Iacob by the Angell , and ▪ signifieth one that had prevaild with God . And to this day , if you speake to a Iew ; though the name of a Iew be taken from Iudah , the noblest tribe of all the twelve , yet you please him much better , and grace him much more if you call him an Israelite . For the other , what glory can be greater , then to be Gods people ? and therefore the Lord , when hee would disgrace Israel for their demerits , bad the Prophet Hosea to call his Sonnes name , Lo-ammi , id est , Yee are not my People , Hosea 1. 9.

For this Covenant sake , because God made it first with Abraham , they brag of their descent from him , Ioh . 8. 33. We be Abrahams seed , and 39. We have Abraham to our Father . Yea that gracious Covenant gave them infinite matter to glory in their God ; who had chosen them above all nations to be his people , {αβγδ} , 1 Pet . 2. 9. A people whom he chalenged for his ; and who had honoured them before all nations , whom he plagued for their sakes . He rid them from Phara●hs yoake , and made Egypt affraid of them . He made the Sea to give them way , and the rocke to give them drinke . When they hungred , Heaven raigned foules , and the Lord fed them with the bread of Angels . To doe them right , Kings were reprooved , and to make them roome , nations were expelled . He fought their battailes , and discomfitted the heathen ; yea the starres from heaven fought for his people , and the Sunne stood still , while they were avenged on their enemies . When they cryed , his bowels earned , and their distresse was a wound unto his Soule . As the henne doth her young , so he brooded them , and bore them on his wings , as the young Eagles .

Ierusalem was his parke , impaled with hils , Psalme 125. and the people his Deare , 2 Sam . 1. his Garden enclosed , Can . 4. a garden for their sweetnesse , and enclosed , for their safety . The seale of his heart , and the signet of his arme , Cant . 8. and the tender apple of his eye , Zach. 2. 8. The dearely beloved of his Soule . Ier . 12. 7. But Symeon in my Text , meaneth yet a greater glory . Paul hath it Rom. 9. 4. Hee maketh there a generall muster of all the Iewes prerogatives , but the first is it , the Adoption , not {αβγδ} , the law , but {αβγδ} the Gospell , the embassage of Adoption . Surely as David saith of Ierusalem , Very excellent things are spoken of thee , Oh thou City of God : so I will say of Israel , very excellent things are spoken of thee , Oh thou people of God . But all their excellencies are exceld of this , to be adopted of God through Christ . All their other glories were but earthly and temporall ; this is heavenly and spirituall . The Arke and the Temple , and the Law , the land of Canaan , and the Lords protection in all their distresses , they were indeed the honour and the glory of Israel . But their maine glory , the glory of their glory , was the Messias . To have Christ their kinsman , descended from David , from Israel , from Abraham , after the flesh ; that glory was so great , as could not be paralleld by all the nations upon earth ; but to have him their brother by the adoption of God , the redeemer of their Soules , is a glory farre more excellent . And in respect of that David might well say , non sic fecitulli nationi , Psalme 20. The blessed Virgin Mary , at the message of the Angell , that shee should beare Christ , set aside all other argument of glorying and joy , and her spirit exulted , her soule rejoyced in God her Saviour .

The light of the Sunne , the breath of life , the fruites of the earth , and such other common benefits , the Gentiles ever enjoyed as well as the Iewes : but the blessing which was to be hoped for in Christ was alwaies resiant in the house of Abraham . It is Christs owne speech , John . 4. 22. Salvation is of the Iewes . The Iewes have good cause to glory in Abraham , as I shewed before , they did ; for he was the Father of the faithfull , Rom. 4. the friend of God , Iames 2. and his bosome the blessed receptacle of the Saints deceased . But better may they glory , if they consider Christ ; who was promised to Abraham , when God assured him , That in his seed all nations should be blessed .

The Prophet Haggai , meant this glory , cap . 2. 10. when hee said , That the glory of the last house should be greater then the first . For else the second temple was lesse glorious then the first by many degrees ; and nothing in comparison of it , ver . 4. But the Lord by one second house meaneth the Messias , whose manhood , was the temple of his Godhead , as our bodies are called the temples of the Holy Ghost ; and in that place hee promiseth to give peace ; for Christ is our peace .

To shut up this second title ; God sent his Sonne unto the Iewes for his Covenants sake , but to the Gentiles for his Compassions sake . His promise enforced him to keepe his truth with them , but meere mercy induced him to reach his grace to us . His mercy and his truth are united in my Text ; and as David singeth Psalme 85. 10. Misericordia & veritas obviaverunt sibi , Mercy and truth are here met together , this Evangelicall Prophet , for so I may terme Symeon , for the forme of his speech is Prophecy , but the matter is Gospell ; proclaimeth the Messias , that he should be , as a light unto the Gentiles , so a glory to the Iewes ; not a glory of admiration , as was their Arke an amazement to the Philistims , and their Temple a wonderment to the world , and the Covenant of Gods Protection , an astonishment to all people . I say , not a glory of admiration , but a glory of Salvation : for so it is in the verse before . Their transgression of Gods law , their heathenish idolatry , their many murmurings against God , their distrust of his providence , their abuse of his benefits , their unthankefullnesse , and all their wickednesse , had put them out of Gods protection , enwrapped them in the wreathes of sinne , enfolded them in the curse of God , and enthralled them to death , to sathan , and to hell . Neither Arke , nor Law , nor Temple , nor any thing , in which they trusted , in which they gloryed , could set them free . But Christ was come for that purpose . They were lost , and he came to save that which was lost ; Christ was now come and with him Salvation . His mighty conquest of their spirituall enemies should give them ample matter of Glory : and so it did , both to them , and us , who now are Israel as well as they , not successione carnis , but haereditate fidei , Hilar . and sonnes to Abraham , as well as they , who is the Father omnium credentium , of all beleevers .

Christ hath vanquished sinne ; the Lambe of God hath taken away the sinnes of the world ? He hath borne them in his body upon the tree ; so that they shall not be imputed unto us ; and instead of them hath given us his righteousnesse , by which we stand accepted before God . And he hath conquered death by his resurrection ; that though we die still , yet now death is no curse , but a passage into Heaven . And he hath broken the gates of hell . And hee hath subdued sathan ; the womans seed hath bruised the Serpents head , peremit Serpens , redemit Christus . {αβγδ} . Iustin Martyr , death put to death . The red Dragon is chained up from hurting the faithfull ; and the accuser of the brethren is put to everlasting silence . Mors non ultrà dominabitur , nay non ultrà nominabitur , August . And thus is Christ our glory . Let us returne glory to God on high , glory to the Father that hath given his Sonne to us , and glory to the Sonne , that hath given himselfe to death , and glory to the Holy Ghost the Lord and giver of life . Vnto that blessed Trinity of the everliving God head be given all glory . The grace of the glory of Israel , and the Salvation of God the Father , and the comfortable light of the Holy Ghost , shine upon you this day and for ever . Hodie & in secula .

THE PVRIFICATION OF SAINT MARIE . The third Sermon . PREACHED VPON CANDLEMAS-DAY . LVKE 2. 34. And for a Signe , that shall be spoken against .

IT is questioned , whether Symeon were either Priest , or Prophet . Some say , neither ; some say both . Saint Cyril , a Priest ; Saint Chrysostome , a Prophet . Saint Luke detetmines it . My Text is a meere Prophesie : so is his Nunc dimitt is ; and the verse that followes this . I will not passe the bounds of the words , which I have read : but few ; I cannot say , Tria sunt omnia ; heres but two , in the Originall , but two significant : but few ; but full ; multarum rerum gravida . There s more sound lightly in mens words , then substance . But Gods Spirit speakes pressè ; and yet is not obscure , by being briefe . Both pressè & expressè , Compendious , but yet perspicuous : Easie enough ( saith Maldonat ) did not some Interpretours make it harder , then it is . The Child , whose mother was this day to be Purified , and himselfe to be presented in the Temple , shall ( saith holy Symeon ) be a signe to be spoken against : that is , a marke of contradiction ; a Man , whom all men should oppose ; gainsaied ▪ withstood by all . Nay not onely Signum contradictionis , but maledictionis too . Revil'd , blasphem'd by all . Not his Person onely , but his Doctrine too , {αβγδ} , Act. 28. 22. Every where contradicted {αβγδ} Ieremies terme , a man of contradiction . Not in Ieremies sense , Actively , one that gainesayes all men ; but Passively , whom every man gainsaies .

My text needs not Analysis , beares none well , in so few words . The former terme is a Metaphor ; how diversly glossed by Expositors , t were idle to recite . Of sixe sundrie senses I select two : Signum , to meane here either Scopum , or Vexillum , the Archers marke , or the Banner in warre . As Archers at a marke , so Infidels at Christ , doe shoot their blasphemies . And as a Standard in the field ; so the Gospell in the world is oppugn'd by Heretickes . Christ is a Signe , an Ensigne , for every souldier of Sathans to fight against . Christ is a Signe , a Marke , for every blasphemer to aime his arrowes at . This latter Metaphor Tolet rejects , saith the word beares it not . I thinke because Calvin and Beza so expound it . A learned Iesuite , yet another as learned as he , Maldonat approves it ; and both Calvin and Beza understood the force of the word in the Originall , as well as Tolet did . I thinke , t was not his Greeke made him a Cardinall . T is not worth the contending : Either Metaphor is good ; and they both have the same meaning The Child ( saith old Symeon ) shall be for a Signe ; that is , either as Ieremie speakes in his Lamentations , {αβγδ} as a marke for the Arrow ; or as a Banner in a battell , which every enemie strives to winne , or to throw downe . Manasses against Ephraim , and Ephraim against him ; but both against Iudah . Gog against Magog , Magog against him ; but both against the Lyon of the tribe of Iudah , both against Christ . The jeering-stocke of Iewes , the railing stocke of Gentiles , the common Object of all contradiction . No more of the Metaphor , of the first word by it selfe . Take we now the second too , and speake of both together . For a singe to be , &c.

God made the lights in heaven , the starres , In signa , to be signes ; but Distinctionis to distinguish Night and Day , Seasons and Yeares . God set the Rainebow in a cloud , In signum , for a signe , but Pactionis a signe of Covenant betweene God and man ; that he never would drowne the earth againe . Circumcision a signe too , of Covenant too ; but a better Covenant : Abraham and his seede to be Gods people ; He to be their God . The bloud of the Lambe at the feast of Passeover , and the Serpent in the Wildernesse , and some moe , were all for signes , Signifying signes . Symeon meanes not such ; Signes , that is Tokens . God wrought signes in Egypt , the Prophets in Israel , Christ and his disciples in many places . Nor meanes he them ; Signes , that is , Wonders , Admirationis . But Christ shall be In signum contradictionis , {αβγδ} , for a signe of Contradiction , of Derision , Exprobration , of all kindes of Opposition . Christs Person specially , his Birth , his Life , his Death , and Doctrine , all Objects to the cavills , to the leud calumniations of Infidells and Heretickes . An endlesse Argument ; endlesse , but needlesse to be followed farre . A word of each .

First for his Person , {αβγδ} , of two natures , Sophocles terme of the Centures fits Christ too . Saint Ambrose saith as much of Christ , biformis , geminaeque naturae . cap . 5. de Incarnat . dominicae sacrament . {αβγδ} , not a man of God , Prophets were called so ; but a man , and God . Homo Christus , the man Christ , Saint Pauls terme ; & Christus Dominus , the Lord Christ , the Angells terme : Gods Sonne , Gods selfe . Said by Many ; but Gainesaid by Moe . God said once and twice , Thou art my Sonne . An Angell calls him Gods Sonne , Luke 1. 35. Marie her Saviour ; Elizabeth her Lord . Her Babe said it too ; sprong in her wombe : spake it out afterward , Ioh . 1. 34. Old Zacharie , the Angels , the Shepheards , the Wise men , the Starre , Lingua Coeli . Symeon here , Anna the Prophetesse , Martha , Peter , Nathanael . The Captaine at the Crosse , Sibyl , {αβγδ} ; Sathan himselfe , Iesus thou Sonne of God .

Thus all these said ; the Prophets foresaid too , the mightie God , Esay 9. 6. But the Iewes gainsaid it . The Prophets Prediction could not let their Contradiction . The Pharisees denied it ; said , he spake blasphemie , when he forgave sinnes , an act proper to God . All the Elders did , Ecquis ex Principibus , Ioh . 7. 48. Caiphas call'd it blasphemie , rent his cloathes at Christs acknowledgment to be Gods Sonne ; and to any that confessed it , it was excommunication . The people would have kill'd him , would have stoned him in that quarrell ; jeered him for it on the Crosse ; bade him , Come downe , if hee were the Sonne of God . Let Iewes goe . Saint Paul calls them even from Gods owne phrase {αβγδ} , a gainsaying people , Rom. 10. 21. God hath found them so to him , at the waters of Meribah , i . of contradiction . And Paul found him so to him , Acts 13. 45. {αβγδ} , contradicting and reviling . Not Iewes onely , Christians too . Christ to be Gods Sonne , Iulian made a jest at it , would sweare in scorne of him , {αβγδ} , by that Son , that call'd God , Father , Nay ( which was more impious ) Gods bastard sonne . Saint Cyrill saith . Yea the blacke blasphemous mouthes of Manes and Marcion blusht not to call him ( as Saint Austin writes ) the devills sonne .

Others granted him that , to be Gods Sonne , but denied him to be God . Suidas , saith Theodorus , and Paulus Bishop of Antioch ; the one call'd him {αβγδ} , the other {αβγδ} , a common and meere man . I pardon Porphyrius , and Lucian ; they were Atheists . Porphyrie said sadly , he was no God . Lucian call'd him God , but in Ironie , {αβγδ} , the crucified God . Be Turkes pardoned too ; they grant him a great Prophet , but not God . But a world of Christians have gainsaied his Godhead ; ingemuit orbis , Saint Hierom saith , the whole world was turned Arrian . Arius denied him to be God ; and the multitude of his followers made his heresie to be stiled immanis Bellua , Athanasius terme , {αβγδ} , a hugh beast . Ten Councells confirmed it . The Nestorian heresie denied Christs Deitie too . Ego bimestrem aut trimestrem Deum non credo , said Nestorius , would not call Marie {αβγδ} , Gods mother .

His Manhood had gainsayers too : which is more marvell ; It was subject to slight . Saturninus Basilides , and all the Gnosticke Heretickes held his bodie putativum , imaginarie only ; {αβγδ} , saith Epiphanius , a meere Phantasma , no true bodie , Marcion said , so writes Tertullian , and Irenaeus . Some granted a true bodie , but no soule ; the Eunomians did . Others a soule also , but {αβγδ} , without sense and season , a beasts soule ; Apollinarius did ; and others , call'd thereon Dimoeritae , as confessing two parts of his manhood , soule and body ; but not the third , the understanding . This made Athanasius put into his Creede , Perfect God , and perfect man ; and Saint Hilarie to say , there was in Christ Totus homo , the whole Humanitie . The other Particulers crie sufficit in this .

His Birth is next ; It too had gainsaiers {αβγδ} , gainsaiers . But the gainsaying here was but disgrace onely : their contradiction but an exprobration of the basenesse of his Parentage : an idle Arrow to shoot at any man . The mightiest Prince may have had meane Progenitors . Nemo Rex non à servis , saith Seneca , there s no King that comes not from some base Ancestours . Great Caesars father a poore potter . They call Christ in contempt , the Carpenters sonne . Yea himselfe for his fathers sake , a Carpenter , Marke 6. 3. Yet in Christs Genealogie are sixteene Kings , besides Princes and Patriarks . They checke him with his mother ▪ Is not Mary his mother too ? Libanius a little before Iulians death , askt in derision , what that Carpenters sonne was doing then : and was answered fitly , hee was making a Coffin for the Emperour . An other seeing the silver and gilt Vessells at the Sacrament , said in disdaine , Ecce in qualibus vasis , see in what Vessells Maries sonne is served . Herod despised him , Saint Luke saith . So because though borne at Bethleem in Iudah , yet hee was bred and brought up at Nazareth in Galilee , many call'd him in derision , Galilaean . Iulian did , Vicisti Galilaee . There was malice in the terme , and a meere contradiction of his Messias-ship . For the Messias must have beene borne at Bethleem ; as indeed he was .

Come to his Life ; they lode him with opprobrious termes . It is as true of Christ , the sonne of David , which is said of Davids selfe , they whetted their tongues like swords ; and as at a marke , shot at him with arrowes , i . bitter words {αβγδ} , a glutton , a devourer , {αβγδ} , a wine-bibber , a keeper of base company , Publicans and Sinners ; a Samaritane , that s an odious and detestable fellow : for the Iewes hated the Samaritans . A worse terme , an Impostor , Matth . 27. Worse than that , farre worse , Daemonium habes , hee had a devill , yea the worst of all the devills , Belzebub prince of devills . Adde to this Pilates sentence , a counterfeit Messias , and traitour to the Emperour . The Iewes at this day call him a wicked man ; and holding the Pythagorean {αβγδ} , say , the soule of Esau was in the body of Christ , & is now in hell tormented . It were well such blasphemies were but in Iewes mouthes . A Christian , a Pope , the Vicar of Christ hath matcht him with Mahomet . Pope Gregorie IX . call'd Moses , Christ , and Mahomet , tres Barritatores , Matthew Paris writes , the three famous Barrettours and troublers of the world . They yet were not so impudent , though impious enough , that for {αβγδ} call'd {αβγδ} , a good honest simple man , for every man to use .

His Death next ; It some Fathers thinke meant chiefely here . Quale signum ? saith Chrysostom ; What signe meanes Symeon here ? Answers his owne question , Signum cruc●s , even the signe of the Crosse . Surely it in Baptisme hath many contradictors more than needes , a Ceremony indifferent , and free from Superstition . Were it considered well ; no learned man , if wise withall , will stand in opposition . But the Fathers meant not it . By Signe they meane the Crosse , but metonymice , Christs Passion on the Crosse . {αβγδ} , Amphilochius saith ; so doth Saint Basil , Christs death upon the Crosse . Saint Cyril saith the Apostata cald him the dead Iew . Lucian the scoffing Atheist , {αβγδ} , the Crucified Sophister . It was usuall with the Pagans ( as Saint Chrysost . writes ) to ubraid Christians with , Tu adoras Crucifixum , ye worship one that was hang'd .

Adde to Christs Death , his Resurrection . In it Christ was a Signe of contradiction in the proper sense ; not of exprobration onely , as in his Death . Both Iewes and Gentiles denied it , as a most grand absurditie . Hell , whether the Heathens thought all soules descended , is Invius retrò lacus , Seneca saith , {αβγδ} , Anacreons words , once gone downe to it , to get up againe , impossible , {αβγδ} is {αβγδ} , a Greeke Comicke saith . The dead must ( saith the Tragicke ) ferre perpetuam stygem , stay there eternally . Death is ( tis Senecaes too ) Regni tenacis Dominus , holds fast , whom he once hath . Saith Saint Peter in the Acts , {αβγδ} , it was impossible , Christ should be held by death ? It was impossible , hee should be losed from it . The Priests therefore and Elders bad the souldiers say , Christs corpse was stolen by night out of the grave . And Saint Matthew saith , the Iewes said so to that day . I marvell not ; they say so to this day . Neither marvell I at that . Some of Christs owne disciples doubted of that point , Christs Resurrection . What say I some ? All did . So seeme Saint Marke and Saint Luke , both to say . Indeede to doubt , is not to contradict . But one of them said flatly , Non credam , Thomas did . That s a contradiction ; as much as Non resurrexit , Christ is not risen . The Albigenses onely I finde in the Church Historie to be opposites in this point .

The last , his Doctrine ; as many darts cast at it , as at his Deitie . The Cardinals conceit upon the former word , to meane a Banner , will fit here . Christs Doctrine is his Gospell . That s vexillum Christi , Christs Standard indeed . The Fathers call it so . The Apostles were Ensignebearers ; and wee all fight under it . It at the first advancing found a world of {αβγδ} , fighters against Christ , hath contradictors at this day : Offendiculum , a stone of offence to the Iewes ; Ridiculum , {αβγδ} , folie to the Gentiles . Saint Paul saith . The moderne Iewes call Evangelium , the Gospell {αβγδ} a Volume of lies ; as Libanius saith , Iulian did {αβγδ} , idle and ridiculous . Pardon them : Popes say as much , Quantas nobis op●s peperit illa fabula de Christo . Leo the X. speech to Cardinall Bembus , he calls the Gospell a flat Fable ▪ Sleidan writes , a French Papist said as much of the Epistles , that he beleeved them no more than Esops Fables . Beza writes , it is a blasphemie of the Popish Schoole , that the Church had fared farre better ; had Pauls Epistles never beene . Both Gospell and Epistles , we read in the Church Historie , that Donatists burnt them both ; not they onely , Arrians too .

How have their Persons scapt , that pend or preacht either ? Paul cald by the Athenians {αβγδ} , a vaine pratler ; worse by Festus , a Mad man , Act. 26. by Tert . the Orator , a pestilent fellow . A Monk at Berlin in Germany said he lyed . A Platonist swore Per Iovem , that S. Iohn was a Barbarian . So Calvin writes , the libertines cald him a foolish yongling , S. Matthew a mony-monger , S. Peter a Renegado . The People all the Apostles drunken with Wine . Montanus said , he knew both Moe and Better things , then Christ and his Apostles . The Familists call our Preachers , Scripture-learned men . Yea Lutherans call us All , Evangelicos , Gospellers . The Profession of Christ was termed Heresie in Pauls time , once or twice in the Acts : and the Professors themselves by the moderne Iewes call'd Iorde-bor , i . men damned to hell . Pardon them againe , for the Italians when they speake of a sily witted man , call him Vn Christiano ; that s Italian for a Blockhead .

I may not descend unto particulars , instance would be infinite of oppugners of the Doctrine grounded on Christs Gospell . What Article of Religion hath not had some Gainesayer ? What point of Christian Faith is free from Contradiction ? Take one out of them all , if you please , and but one . But it is Instar Omnium , and toucheth Christ more neerely ; and might have beene inserted in the first point of his Person ; the body and blood of Christ in the holy Eucharist . What a world of opposition hath , Hoc Est Corpus ▪ Meum wrought in the Church , by Papists , and vbiquitaries , and all Lutheranes ? Oportet ( Saint Peter saith ) the Heavens must hold our Saviour ( he meanes his humane body ) untill he come to judgement . Peters successor saith no , Non oportet , they must not . This is {αβγδ} , flat contradiction . It is in every Eucharist by Transubstantiation . The Lutheran saith so too , but by other prepositions ; not by Trans , but In , Con , Sub . The ubiquitist saith more ; not in Christs Supper onely , but even in every place , by Gods Almighty power . I know all three deny , this to be contradiction . It will crave long speech to proove . And my Province is to report , not to dispute . To draw to a Conclusion .

Christ is made a Marke for every shooters shaft , the Atheist , the Heretick , the Mahometan , the Iew . Al have bin Christomastiges ; by checks , by scorne , by Calumnies , by all sorts of Gainesaying , Christ is {αβγδ} , for a signe ( saith Symeon ) {αβγδ} , that should be spoken against . The English words too weake ; the Greeke hath some more emphasis . Translations seldome expresse the full Originals . Haply the Greeke too is not so significant , as Symeons owne words were in his Syriacke mother tongue . For the Theme , let that lewd Spaniards speech be the upshot at this marke ; who when God had frustrated their intended Invasion , in the yeare 88 , cryed , Christ was turned a Lutheran . Blasphemy more beseemes a Mores mouth , then a Christians . Now the God of Christians , and Father of Christs selfe , stoppe the mouthes of all Gainasayers of his Gospell , in whatsoever kind , to their shame , to his Glory , to our Comfort , for his sake , who is the marke of their gainesaying , Iesus Christ our Lord ; Cui cum Patre , &c.

A SERMON PREACHED VPON QVADRAGESIMA SVNDAY . MAT . 4. 9. All these will I give thee ; if thou wilt fall downe , and worship mee .

THey are the devils words spoken to Christ , in that famous Act of his Temptation . That act conteines three onsets ; this is the last . Said Christ of his Disciples , sathan sought to winnow them ? Surely it seemes heere , he seekes to winnow him : tempts him , first to Distrust , speeds not in that : then to Presumption , nor will that doe neither : now to Avarice and Ambition ; hopes that will take . My Text containes two parts , Promise , and Condition . The Promise , I Will : the Franknesse of the Promise , he will Give : the Richnesse of the Gift , These , i.e. Kingdomes : and the Largenesse of the same , All these . Even All the Kingdomes of the world will sathan give to Christ . The Condition hath two termes , Prostration , if thou wilt Fall downe ; and Adoration , and Worship me . Of these Particulars , not in the order , they are heere , but as the sense requires .

The Promise first ; a Verball Promise , not a Reall gift . Gifts should precede the duty , not follow it ; should be with an Vt , not with a Si . So Men doe ; so God does . Do , ut facias ; not Dabo , si feceris . Where the service goes before , and the gift comes after ; t is a Reward , not a gift . Not Donum Largientis , but Merces Operantis , Saint Ambroses phrase , not a Largesse , but a Wages ; not {αβγδ} , Saint Pauls termes not a Bounty , but a Debt . Duty may be the finall cause of Bounty , but it must not be the efficient : because grace must be free , God hath given us {αβγδ} , as Saint Paul saith , Life and Breath , and all things : that we may serve him ; not that we have served him . We could not serve , before we were . Sathan will be sure to be beforehand , will be served first . The Pope learnd that tricke of him . Fredericke shall first fall downe , and worship him ; ere he will crowne him . King Iames must first h●ve beene reconciled to Rome , ere he might have come to England , if Pope Clement could have hindred him .

But how comes sathan to be a promiser ? Promise is properly of good things , Saint Augustine saith . The devill soloeciseth , when hee promiseth : for from him can come no good . Sathan may say , he will : but what ? He will entise . I will be a false Spirit in the Prophets mouthes . Of such things he may say , he will . But to give , to give kingdomes , or ought els , that good is , he can not : t is not in his power . Nay indeed it is not in his will ; though he say it . I will ascend up into Heaven , and raise my throne above the starres , I will sit on the sides of the North , and be equall to the most Highest . Sathan may say of this , he will ; say so of any Sinne . But to will good , any good , any good to any man , sathan will not say it . Say it , he may : but he will not doe it . Well may he say , Dabo , he will give ; that s de Futur● . But where read we ever , Do , I doe give ? Sathan is all in Assumpsits , he assumes , he presumes to will doe many things ; but he does them not : {αβγδ} , saith the devill , I will give .

Antigonus ( Plutarch saith ) was surnamed {αβγδ} , i . e . Daturus ; because he would still promise , never performe . God performes , what hee promises ; more then he promises . His Promisisse is Dedisse , saith Ravennas ▪ his Dixisse is Fecisse , saith Saint Hierome . That s because {αβγδ} , saith the Apostle , he is faithfull , that hath promised . David plies God with that Plea , Secundùm verbum tuum , craves mercy , craves all grace , according to his word . But the devill is Gods opposite in all things , in this specially , in his Word . God never breakes it , sathan never keepes it . Christ cals him {αβγδ} , a Lyer . T is a worne proverbe in every mans mouth , in every childes mouth , as false as the devill . If he give , he gives the wrong , for bread a stone ; for a fish , a scorpion . Eve found it . He promist life ; but it prooved death . Then he deceived the Woman : now he would faine deceive the seed of the Woman . Saint Augustine saith , the World , semper falli● , ever deceives . Surely sathan does , the god of the World . Devils are but Dabones , Erasmus terme . His gift here but a Promise : and Quilibet , every man can be rich in promises .

To end this , I will give , saith the devill , Christ must belike trust sathan on his Word . A Lyar on his Word ? What is a promise in a leasers lippes ? Promises are vaine , verba dum sunt , where the persons credit is crackt , that promises . Promisit , qui non mentitur , Saint Paul saith of God , he promises , that lies not . The devils daboes are but weake , unlesse he were more trie of truth . Sathan had said something , had the tense beene present , had he said , I give . I doe , is actuall ; I will doe , is uncertaine . Dabo is but lanke , in a ranke liers mouth ; and t is but a bare Dabo too , without either Oath , or any Protestation . The devill in this , honester than man , than many men : who will bind with Oathes those promises , which they never meane to keepe . Sathan will lie , but he will not sweare too . See how the subtill Sophister takes advantage of the tense : ( the Will hath a wile in it ) suspends the gift , till the service be performed ; craves the condition first ; cares not for Christs complaint of breach of promise . Let him sue him , if hee will , upon Assumpsit . Christ having worshipt him , he hath that hee would . Christ hath done an Act , can not be undone . He would up to God presently , and say , heres he , they call thy Sonne ; he hath worshipt me . By it hee should see , he was not the Sonne of God , the onely drift of his temtation ; as you may see by the two first Acts of it . Let Christ then expostulate for his beguiling him ; he would say , Tu videris , looke to that himselfe : Enough of this .

Sathan will : What will he ? Hee will give . All these will I give thee . T is not locatio , a demising them , aletting them to Farme ; t is Datio , a gift . Not venundatio , a sale for money ; as Iudas gave Christ : Quid dabitis , what will you give me , and I will deliver him ; {αβγδ} , to give and take , Sathan will be Franke , he will give freely . For the condition , to fall downe , and worship him , that s no price ; t is but an homage . That we doe to God , for the things we have from him : and yet we acknowledge , he gives them freely . Wicked impostor ! calls he this a gift ? T is a sale : t is Nundinatio , not Donatio , plaine merchandise . A deare sale , and hard bargaine on mans part . Christ calls Sathan {αβγδ} , the enemy , and {αβγδ} , enemies gifts are no gifts ; hee dearely buyes them , that receives them . The cheapest of his gifts , costs the dearest thing man hath : he must give his soule for it ; soule and body both . Vix Priamus tanti , his Kingdomes , all his kingdomes are not worth a soule . Christ saith it , who well knew the price of soules : for he bought many . Hee saith , that hee that winnes the world , losing his soule , gaines not by the bargaine . To worship Sathan , soone said , soone done . But the sequell of it , the sale , the whole sale of my selfe : I become Sathans slave . That which he calls a gift , costs me all I have , all I am , bodie , and soule . Imitantur hamos dona , gifts are but hookes , saith Martial ; the devills gifts , deadly hookes ; Christ in Sibils Achrosticha is called {αβγδ} , a Fish . Sathan comes here angling ; baites his hooke with kingdomes , hoping , if he would but bite , to have him his .

Mens gifts , many are dangerous , meerely insiduous ; the Receiver is enthrall'd , libertatem vendidit , Much more , Sathans . They are viscata beneficia , Seneca saith , like lime-twigges . Hee that takes them , invenit compedes , the devils gifts are shackels to our soules . Sathan knew the Proverbe was a Probatum est , Daei , cui vis esse Dominus , he will looke for your largesse , that shall call you Lord .

Sathan will give ? What will hee give ? Sathan is not sordid , profers no base things : he will give kingdomes . Gifts should beseeme ( Isocrates saith ) {αβγδ} , both the giver and the receiver . Sathan is a Prince , {αβγδ} , the great Monarke of the world . He therefore promises Basilicè like a King . Nay Kings can not give , what Sathan here promises . They may bestow great honours , Earledomes , Dukedomes ; but not Kingdomes . If they give them away ; they are no Kings . Assuerus promised Hester , and Herod his step-daughter , the halfe of their Kingdomes , if they askt it . But whole Kingdomes , Kings can not give , and keepe them too . It must be a power paramont to Kings , transcending regall power ; some Dominus Dominantium , Lord of Lords , as the Turkish Sultan stiles himselfe ; some Rex Regum , King of Kings , as the Emperour of Canstantinople was wont to beare foure B's in his Scocheon , foure Greeke B's , in every quarter one : meaning that he was {αβγδ} , a King of Kings , raigning over all that raigne . Such a one is Sathan . Himselfe saith it , Luke 4. 6. {αβγδ} , that those kingdomes are all his , and hee can give them at his pleasure ; What neede wee doubt it of the devill , when wee see it in the Pope ? Even he assumes the power of giving Kingdomes . Will you heare himselfe speake , just in the devills Dialect ? Imperium nostrum est , saith Pope Adrian IV . Damus , cui volumus , the Empire is ours , to give to whom we please .

Crownes are in his hands , nay in his feete ; his basest limbe can make an Emperour . His foote can crowne them , and uncrowne them too , kicke it off againe if he list . Aske not , Quo warranto , by what authoritie ? Sathan saith , {αβγδ} ▪ So doth the Pope ; t is a {αβγδ} , a Tradition . That s enough : Scripture skills not ; Traditio est . He hath it from Constantine : his Donation registred in the Canon law . Heretickes call it a counterfeit . But looke on the inscription ; there is Palaea , i . ancient , {αβγδ} . Vnlearned Calvinists read it Palea ; as though the Law had censur'd it for chaffe . The kingdome of Sicily , Naples , and all Italy , France , Spaine , & Germanie , great Britaine too , the whole Westerne world is by that antient deed of gift conveigh'd unto the Pope . A large gift . Lu . calls it a large lie , Ingens mendacium . But hee was an Apostata . Some Papists too censure it , of good ranke and learning : but belike false brethren . This point , I should digresse too farre , to dispute it with the Pope .

To returne then , Sathan give Kingdomes ? Hee hath none to give . Surely one he hath ; but not to give . Nazianzen calls him {αβγδ} . So doth Saint Paul . Christ calls him a prince too . But his kingdome is spirituall , in the hearts of unbeleevers . It is stated in his person onely , can not be made over unto any . These worldly Kingdomes , which he promised Christ , are none of his , either to give to others or to hold himselfe . T is a double lie , in that place of Saint Luke ; both that he can give them ; and that they are given him . Hee hath neither Ditionem , nor Dationem , neither right to raigne , nor power to give . T is indeed ( as he termes it ) a {αβγδ} , a tradition : but like to those of the Popes . Their traditions lies ; so his a meere coggerie .

T is God gives kingdomes ; gives indeed all things . {αβγδ} , Every gift is from above ; Kingdomes especially . Per me Reges regnant , Kings raigne by God . T is God ( saith Daniel ) sets up Kings . A watchman cries from heaven , that it is the most highest , that hath power over kingdomes , and gives them unto whom he will . God therefore calls Kings , His . I have set my King , saith God , meaning of David . T was a proud phrase of the Cardinals , Ego & Rex meus , I and my King : the Pope could say no more . There is no Power ( Saint Paul saith ) but t is of God ; Regall power specially . All Kings are Christi Dei , Gods annointed . Saul a wicked man , Cyrus an Heathen , David cals the one , Gods selfe the other , his annointed . David saith it of himselfe , Dominus elegit me , tels Michal , God had chosen him : Solomon of himselfe , Tu regnare fecisti , saith God had made him King : All Kings confesse it , put it in their style ; Iacobus Dei gratia , that they owe their Kingdomes to the grace of God .

Sathan is yet more francke . T is much to give a Kingdome , one Kingdome : he will give multitudes . Sathan knew by himselfe , ambition hath no bounds . At Rome three Crownes are upon one Head . Christ might have haply an aspiring spirit ; sathan will fit him . Nor was the devill ignorant , that Christ was a King borne , King of the Iewes . The wise men knew it by the starre , sathan much more , knew Herod but usurpt ; the right was Christs . He would not therefore offer it , it onely : thought it would not moove him ; showed him therefore many , profferd them All. God once made Abraham the like promise , bad him looke North and South , East and West ; and all the land he saw , he would give unto his seed . Dixit & factum est , he said it , and he did it . For he is verax in promissione , & potens in exhibitione , Bern . as able to performe , as franke to promise . But in Man , and more in sathan , the largenesse of his promise prejudicates his truth , is a presumption he meanes falsely . Largissimi Promissores be parcissimi exhibitores , saith the same Father , they performe least , that promise largeliest .

Kingdomes are no common gifts , whole Kingdomes . There s one in the Gospell , gives Cities to his servants , ten to one , five to another . Or because that s but a Parable , Solomon gave certaine Cities to King Hiram . Say some great Emperour , Lord of many Realmes , resigne some one unto his Sonne . Heere s one so bountifull , that hee gives a World of Kingdomes , promises to give . One that himselfe hath not , not a Kingdome onely , but not a Province , not a Towne , not a House , {αβγδ} , not a poore smoke hole in the World , in the {αβγδ} , the habitable world , Saint Lukes terme in this story ; he showes Christ all the Kingdomes {αβγδ} of the habitable World . A banished Apostata , though unworthy for his wickednesse of any Vbi in the World , confined unto the Aire ; that once had his dwelling among the Sonnes of God , not suffered now to dwell among the sonnes of men ; the right off ▪ scouring of the World , heere to promise the gift of all the Kingdomes in the world , it is the impudency of a Creature , that is too blacke to blush , a presumption proper to the devill , a prince over all the children of pride .

All the Kingdomes of the World ? an unreasonable promise , saith Saint Chrysostome . All to one ? Then must he take them from the owners , unthrone them , to enthronise him ; spoile many , to grace one . So while he sought to be worshipped of one , he would be despised of multitudes . Nor is man on earth , like the sunne in Heaven , one enough for the whole world .

The devill is cald {αβγδ} , the deceiver : fraud is his trade ; and he is a master in that mystery , There is {αβγδ} Saint Paul saith , a Method in deceipt . Sathan hath it , Saint Paul saith too . First he assaies Christ with distrust : that Temptation takes not . Then with presumption ; that failes too . Two darts , two fiery darts of the devill , one of them lightly wont to speed . Christ with the shield of Scripture quencht them both . Avarice is his Achilleum , that never misseth ; that hee uses last . There s none whom that Temptation takes not , tickles not at least . Quid dabis , what will you give me , every mans question , not Iudas onely . Peter askt it of Christ , What shall wee have ? Abraham askt it of God , What wilt thou give me ? Kingdomes , and their Concomitants are a baite , which sathan doubted not , but Christ being Flesh and blood , could not but bite . I call it Avarice from many Authors . That lust is not of money onely , as the etymon implies , Avarus , i . Avidus aeris ; but t is also Altitudinis , saith Gregory , desire of honour . Saint Augustine too , t is ( hee saith ) in all things coveted inordinately .

To end this ; t is All , but all these , all the Kingdomes of the Earth . He presumes not to proffer him the Kingdome of Heaven . The devill more moderate then the Pope . He would promise unto one , that would blow up a Parliament house , or that would but kill a King , the Kingdome of Heaven .

Come we now to the Condition . This profuse Promiser , Quid referet , what lookes he for ? We have heard , what he will give ; let us heare what he will have . He profers largely : but upon what termes ? Christ must fall downe and worship him . The devill knew , Ambition was a strong lust , would stoope low , to rise high . None more base minded , then the proud . Quid iniquitatis , saith the Oratour , what wrong , what indignity will not a man beare , in the hope of an inheritance . Haply but of a little land , or summe of money , and but the hope of them ? How then will the gift , the present possession of a Kingdome move a man ? of many , of all the kingdomes in the world ? What will he not doe , what will he not suffer , to receive it ? Imperia pretio quolibet constant benè , saith Polynices in the Tragedy . A Crowne is not deare , at any price . Occidat , modò imperet , let my Sonne kill me , so he may be Emperour , saith Neroes Mother . Shed blood , any blood ; kneele to Baal , Regnandi , gratia , saith Caesar , neither Ius , nor Fas , will be regarded . Lust of soveraignty dispenseth with all lawes , of Man , of God , of Nature , Omnibus flagrantior , saith Tacitus , the most fierce , most fiery , most furious of all lusts .

Surely sathan thought Christ , though not the Sonne of God , yet a very holy man : yet doubted not but Dignity , Soveraignty , such Soveraignty would be lure sufficient to draw his lust : yea though the Son of God , Himselfe sometimes , a Sonne of Gods too , while he was a good Angell , yet had felt the force of that Temptation . To raise his throne above the starres , and to be equall to the most highest , hee would venture a fall even into hell . Abimeleck to be King , will slay all his Brethren . Athaliah to be Queene , all of the Blood-royall . Herod in feare to loose his Crowne , made a massacre of all the male infants in Bethleem . Absalon to raigne , will rebell against his Father . That a Spanish head may weare the English Crowne , the Iesuites will blow up the Parliament House with Gunpowder . Christ for so many Crownes , sathan hopes would be wonne to fall downe , and worship him .

First to Fall downe . Prostration is a gesture used in Adoration in the Easterne Countries , in the worship either of God or Kings ; to humble the whole body , to fall flat on the face unto the ground . David did it to Ionathan , though but the Kings Sonne . The devill before was not so prodigall , but now he is as proud . Great men are gratious , but they are as fastuous : they will show great favours ; but they will looke for as large service . Bounty expects duty . Sathan will {αβγδ} ; but Christ must first {αβγδ} , sathan will raise him up , but first hee must fall downe .

An impudent demand , consider Quis , Cui , compare the Persons . Sathan , who ( saith Ignatius ) is {αβγδ} , a Creature to be trampled under Christs feet , heere to crave , Christ to fall downe at his feet . Whom God sentenc't in the serpent to creepe on his belly on the ground , have Christ prostrate to him with his face unto the ground . Say sathan be a Lion , Saint Peter cals him so : Christ is a Lion too , the Revelation cals him so . Must sathan be a Lion saliant before Christ , and Christ be but a Lion couchant before him , crouchant before him . You may heere see , from what spirit he spake , that setting his foot on the necke of the Emperour , cryed Ambulabo super Aspidem , he would tread the Lion under his feet . Sathans pride heere is greater , then at his first fall . There hee said but Ero similis , I will be equall to the Highest : heere he will be superiour . Christ , who is God , must fall downe before him . As proud heere as Antichrist , who exalts himselfe ( saith Paul ) above him , that is called God . Haman is called proud , Superbissimus , the most proud ; yet would he have beene content to have had but Mordecaies knee . Sathan is not satisfied , that Christ should onely bow to him ; hee must fall downe to him , prostrate his whole body .

Nay that will not serve neither ; he must adore him too . The Angell forbad Saint Iohn in the Revelation , forbad him twise , to worship him . Divine adoration the blessed Spirit denies it , the damned fiend desires it .

The devill is Gods Aemulus in every thing . In his name ; the spirit raised by the Witch of Endor , is cald Elohim , i . God . In his wonders God turned a rod into a serpent , waters into blood , and smote the land with frogs . Sathan did the same by Pharaohs Sorcerers . In his prerogative ; God gives ( saith Daniel ) Kingdomes at his pleasure . So does sathan ; saith , h● does . In his worship ; Come , saith the Psalmist , let us worship , fall downe , and kneele before the Lord . So sathan will have Christ to fall downe , and worship him ; Latro divinae gloriae , an interceptor of Gods glory . God saith , he will not give his glory to another . Sathan will take it , though he give it not . The homage proper to the blessed God of Heaven , impudently claimed by a cursed fiend of hell . [ Vnto whom , and to his Angels belongs shame and confusion : but unto God , and to his Christ , and to the Holy Ghost be worthily ascribed , &c. ] So presumptuous , so impious , so blasphemous a demaund , that Christ beares him now no longer .

The first time , and the second Christ answered gentlely , onely opposed Scripture . Hee then but wrong'd him onely . But now hee comes to touch his Father , to rob God of his right , to arrogate divine Honour ; he endures him not , but cries , Vade Sathana , Avoidsathan ; For it is written ; Thou shalt worship the Lord thy God , and him onely shalt thou serve . Which that we may all doe ; Thou Lord which for our sakes didst fast fourty dayes and fourty nights : give us grace to use such abstinence , that our flesh being subdued to the spirit , we may ever obey thy godly motions inrighteousnesse and true holynesse , to thy honour and glory , which livest , and raignest , &c.

A SERMON PREACHED VPON THVRSDAY BEFORE EASTER ; Otherwise called Maunday Thursday . LVKE 23. 43. To day thou shalt be with me in Paradise .

CHRISTS comfortable answer to the Theefe upon the Crosse . He had rebuk'd his fellow for his blasphemie , acknowledg'd himselfe worthy of death , confest Christ innocent , and prayed to him for mercie , done all things that a Christian should doe , to be saved , both for Faith and Workes , a Christian in his case ; Christ graciously answers him , To day thou shalt be with me in Paradise . A rich reward for so short a service , as God said to Abraham , an exceeding great reward .

Fellowship with Christ , and that in heaven , even that very day . Foure points observable , remarkeable ; Who ? A sinnefull man . To be with whom ? With Christ , the Sonne of God . Where ? In Paradise , in heaven . When ? Immediately , To day . O altitudo , Oh the hight , oh the depth , oh the infinite Abyssus of the bowels of Christ Jesus ! The disparitie of the persons , the hight and haste of the advancement , is not to be parallel'd in all the holy Scripture . God blesse it , to the raising of the poore despairing soule , if here be any such , to the hope of his salvation . I humbly pray Gods assistance and your patience .

The first of the foure Questions is Quis , Who ? For his Name . I pray pardon . I finde it in some Writers , but not classicall , and his fellowes , and the souldiers too , that pierst Christs side , and the three Wise men , that came to worship Christ . Idle curiositie . The Scripture hath supprest them all . But I aske Quis , of his qualitie . Christs speech might presume some Prophet , some Apostle , some especiall holy man , no ordinary person . What could Christ have said more to Moses , to David , to Abraham , to Symeon , to his owne mother ? This man is a sinner ; not that onely , so were they , but a great sinner . All sinnes are not equall , as lying Papists say , we say . There are {αβγδ} , Ignorances , negligences , trippes , and slippes , {αβγδ} , Saint Iames his terme . Some but Ore tenus , in Word onely , some but Corde tenus , onely in thought ; his was in Act , {αβγδ} , an evill Doer , a Malefactor , Saint Lukes terme . Saint Matthew is more plaine , and Saint Marke too , a Theefe . Worse indeed ; the English word is too easie : a Robber ; so is the Originall . Worse haply yet , a Murtherer too . So the Fathers glosse the place , and his execution makes it probable ; a lawlesse man , Esays word {αβγδ} ; a man of Belial ; Cruentus , S. Austins word , a man of bloud . S. Greg . aggravates it worse yet , brothers bloud , a Parricide . And is Paradise a place for such an one ? Such a fellow fit to be with Christ ? Saith not Saint Paul , there s no communion betweene Christ and Belial ? Yea for his particular sinne ; say , it was but Theft ; saith not Saint Paul too , Theeves shall not enter into heaven . We may therefore wonder , when he prayed Christ , remember him , that his answer was not , Quid mihi & tibi ? Fellow , what have I to doe with thee ? He once answered his owne mother so . Christ in the Revelation appoints another place for Murtherers ; not Paradise , but hell ; the lake of fire and brimstome .

But Grace is Gods , to give , where hee thinkes good ; and the Spirit breathes into what brest he pleaseth . To this Theefe , this Robber , God is pleased to be gracious . His Spirit breaths saving faith into his brest . It layes hold on Christ , on Christ crucified . Never came sinner to Christ in better season . That faith wrought instantly repentance ; and mercie pardoned his sinnes . Saint Paul lied not , when he said , Theeves shall not come in heaven . This man now is no Theefe before God . Christ takes his sinne on him ; gives him his righteousnesse . On that robe God looking , reposeth his deceased soule among the Saints . Christ hath discharged his debt ; Gods Iustice is satisfied , can not grudge him that mercy , which grace hath granted him . Else as men arrest the dead bodies of their debtors , nor will let them to be buried : so Sathan , prince of the Aire , would not suffer a Theeves soule to passe by him into Paradise . Idolaters , Adulterers , Theeves , Murtherers , Extortioners shall not come into Gods Kingdome Saint Paul saith , said truely . But many , that have beene sinners in those kindes , or others , but have repented , have come thither . Else David , whom Saint Paul reckons among the Saints ; Heb . 11. 32. should be among the damned ; and Saint Paul , and Peter , the one a persecuter , the other a forswearer ; and who not ?

Not great crimes onely , but the lightest sinnes suffice to damne , if God forgive not . Hell should have all ; heaven none but Angells . Christ here on the Crosse suffered for all sinners . Not light offenders onely , as Moses , who spake but onely unadvisedly ; Ionas , that was angrie at Gods mercie ; Zacharie , that beleeved not the Angell : but Salomon an Idolater , the woman that washt Christs feete , thought an Adulteresse , Manasses the most wicked of all the Kings of Iudah ; God first hath given them grace , and then forgiven their sinnes , and at last saved their soules . Heaven hath many Saints , who on earth have beene great sinners .

The use of this , is mans comfort , and Gods praise . Be thy sinne never so great ; doe not despaire . Christ here saves a Theife , a Robber , happly too a Murtherer . And as in sicknesse ; so in sinne . As the more dangerous the disease , the more famous the Physitian , that hath cured it : so the greatnesse of the sinne makes Gods mercie the more admirable . Gods goodnesse farre exceeds mans sinne . Cain lied , in saying , his sinne could not be pardoned . It had beene , had he but askt mercie . This mans sinnes deserv'd death , not that on the Crosse onely , but eternall to . But God cries by the Prophet , Nolo mortem peccatoris , God will not the death , no not of any sinner .

You see here a great sinner ; yet Christ saves him . Here a late Repenter too . Sinne workes mans soule hazard of hell : he hath cause to hasten his repentance . The Rabbines advise is , {αβγδ} , repent one day before thy death . Ther s no man loves sinne so , but will think that reasonable . Grant it ; & I must add ; then repent to day . Happly thou shalt not live untill to morrow . Stulte , hoc nocte , thou maist lose thy soule this night . Qui promisit poenitenti veniam , non promisit differenti crastinum . August . God , who hath promised pardon to the Repenter , hath not promised a morrow to the Delayer . It was this mans happinesse , though he had put off repentance to his last houre , yet to have Christ say to him , To day thou shalt be with me . Doe not thou adventure that . It may be thine unhappinesse , if thou to day repent not , to heare Sathan say to thee , as he said to Saul , Cras mecum eritis , to morrow thou shalt be with me . Gods grace is not at mans whistle , at his call ; be thou at Gods .

He calls thee often , by the Preachers Exhortation , by thy friends monition , by the Spirits inward motion , by the sudden death of many . Open but this Bible ; in every leafe thou shalt light on some lesson of repentance . It is the common crie of Christ , of Saint Iohn , of all the Prophets , Repent , repent . Thou grants it is ; but they doe not adde , to day . They doe not , for they neede not . Instant obedience is meant in all commands , where respite is not added , I made haste , said David , and delayed not , to keepe thy Commandement . The Hebrew word is elegant , {αβγδ} , he askt no Quids , nor Quandoes , obeyed presently . And yet Hodie is expressed too sometimes . The Wise man bids , Ne tardes , delay not , put not off , to turne to God . Delay is dangerous in sicknesse , more in sinne . Christs knocks and calls to his Spouse in the Canticles . She lingers so long , that when she opens , he is gone . No reason God should waite on man . Seeke God ( saith Esay ) while he will be found . If God shall crie , and man will not heare him ; then man shall crie , and God will not heare him .

This I preach to presumers on Gods mercie , secure sinners . Let not this mans example hearten them : there s no moe such in Scripture . There s but one ; and one will serve a submisse soule , sorrie for sinne . Such a soules repentance is not late ; Haud serum est , quod verum est , quod verum est , Cypr . It is not late if it be hearty . Not at all , is indeed desperate : So it was with this mans fellow . But it is lightly true , {αβγδ} , better late than never . Were I to deale with man , with moodie man , had I much trespast him , I had neede to high me , to appease him , watch my first opportunitie , runne , ride , flie to entreat him . Well if sped so . Saw he me slacke and slow , I should find him inexorable , irreconcileable . But this man deales with God . For so he beleeved Christ to be , though hanging on the Crosse . Else what should hee meane here by Christs Kingdome ? At the losse of his life , he repents him , and is pardoned . Despaire no man of grace . Inter Pontem & Fontem , there is mercie . Satan at the houre of thy departure , be hee by thy bed , watch he at thy mouth , to catch thy Ghost at the last gaspe : If but then ( oh that thou shouldest not before ) if but then thou canst say , say with thy heart , O God , be mercifull to me a sinner ; by Gods mercie that will serve . O God , there is thy faith . Be mercifull , there is prayer . To me a sinner , there is confession , i . Repentance . If thou canst but say it ? That happly thou canst not , thy speech is gone . If thou canst but grone it , sigh it , thinke it ; that will serve ; such is Gods mercie .

The Rabbin bade repent one day before thy death . I will aske lesse . Abraham said , fiftie , fortie five , fortie , thirtie , twentie , ten ; so will I , one whole day , on halfe , halfe that ; one houre , halfe that , one minute , ere thou die ; even that ( as Esay speakes ) is the accepted time ; God will heare thee ; the houre of salvation , God will save thee . At what time so ever , the Church saith in our Liturgie . God scornes not even the taile to be offer'd up in sacrifice , Levit . 7. 3. Extrema cauda in hostiam ; that is , Extrema vita in poenitentiam , saith Isidore . They that were hired at the eleventh houre , received as much as those , that had laboured all the day . My desire to winne the sinner , that long hath liv'd in sinne , to leave it yet at last ; and to comfort the disconsolate and surcharged soule , hath made me long in this .

To end it ; Young man remember thy maker in thy youth ; the Preacher bids thee . Thou shalt not happly live , till thou be old . Spend not the flower of thy yeares in idlenesse , in drunkennesse , in wantonnesse . Old men , redeeme the time lost , with repentance . God should have had your morning sacrifice ; give him the evening at least . Doe not you delay ; you have one foote in grave alreadie . Thinke every day the last . What know I whether ever I shall speake here againe ? Whether I shall now goe hence alive againe ? O God be mercifull to me a sinner . O Lord , remember once , thou that now art in thy Kingdome .

The second Question I propounded , was , with whom ? It is with Christ . Thou shalt be with me , saith Christ . Hee is with Christ already , crucified with him , all the foure Gospells say . A happy man , that hee was with Christ so . The Crosse a cursed death ; but a blessed meanes to him , his suffering then and there , to save his soule . The Atheist will aske , what profit is it to be with Christ . Many were with Christ in the dayes of his flesh ; but cui bono ? The Publicanes were ; they sat , and ate with him . The Disciples were ; they lodg'd , and liv'd with him . The ones being with him , mended not their reputation ; the others being with him cast on them an imputation ; they were called Galileans . Yea Peter being charged to have beene with him , was glad to deny him with an oath . Nay all the Disciples saw it so unsafe , to be with him , that they forsooke him All. Idle objector !

Take the third question to this , put them together ; then what spell they ? To be with Christ in Paradise . And yet their being with him heere on earth was profit too . Cui bono ? Cui non ? The publicans and sinners , that heard him preach , and saw his wonders , were converted . The Disciples though weake at his attache , yet prooved afterwards the Preachers of the Gospell to all people , and the Heraulds of Salvation to all Soules . We are with Christ heere too on earth ; he with us ; for in us , Saint Paul saith . Wee suppe together , Apoc . 3. We dwell together , Iohn 14. But this being indeed is but by Deputation , by the gifts and graces of his holy Spirit . But put to , Paradise ; to be there with him , is to have the immediate fruition of his presence , presence of his Person , his whole Person . Our Soules shall see his substance ; We shall see him face to face , 1 Cor . 13. This man shall raigne with him in glory ; was heere on the Crosse with him , shall there weare a Crowne with him . When Christ was but transfigured , and his face shone like the Sunne ; Saint Peter said , Bonum est , esse hic , It was good to be there with him . But to be with him in Heaven , is to shine our selves like to the Sunne . Daniel saith but like the starres ; that were glory enough . But Christ saith like the Sunne , in the Kingdome of his Father .

We are with Christ on earth , if we be his , and his spirit be in us . But our bodies are but jayles . Our Soules through the infirmity of the flesh , lye in them ●ettered , as it were , and manacled ; that we cannot have full happinesse by our conjunction with him heere . We enjoy him but imperfectly . We are with him even heere . For the Kingdome of God is within us , himselfe saith . But this compard with that being with him there , is Peregrinari à Domino , to be absent from the Lord , absence in comparison . What is it then , to be with him ? Aske mee not ; I cannot tell . Who can ? Saint Paul saith , Eye hath not seene , Eare hath not heard , Heart cannot thinke , what is Heavens happinesse . Onely I can say , that the being with him , is the seeing of him , the beholding the incomparable , the incomprehensible beauty of Gods face . The sight called Beatifica ; it makes the seers blessed ; is blessednesse it selfe . The Crosse a cursed death . But this man may call it blessed ; blesse the day , he hung on it ; Gods sweet opportunity , to bring him unto Christ : heere to beleeve , on him ; then to be with him in Paradise ; the next thing in my Text .

The third question askes Where ? The Disciples askt it once , Vbi Domine , Where Lord ? Christ saith , in Paradise . For where else , but where Christs selfe should be ? Father , I will ( saith Christ ) that those whom thou hast given me , be with me , even where I am . This one question would breed many , if time would let , and all Obiters were pertinent . Some , because of the article in the Greeke Text , will have Adams Paradise meant . The some not many , and the reason light . And this man must be with Christ : is Christ in Adams Paradise ? Some , a great summe say , it is Sinus Abraha ; but agree not , What , or Where that is . All agree , t is the place , or the state of the Saints happinesse , be that where , or whatsoever . Quicunque tandem is est , saith Nazianzen . Consent of most and best , moderne and antient , choise Papists too , say , t is Gods Mansion ; Gods Kingdome , Iustine and Saint Augustine , plainely , Heaven . Saint Paul is Instar omnium , he can speake of experience , for he was taken up into the place , 2 Cor . 12. 2. Hee makes the third heaven , and Paradise all one . As there is as well an heavenly Ierusalem , as there was an earthly one : so there also is a celestiall Paradise , as well as a terrestriall . Paradise in the literall sense , Adams Paradise was a place of delight ; so pleasant , that the Prophet cals it , the Lords Garden . But in the Anagogicall it is farre more excellent . The Alchoran , the Turkes Bible hath many large descriptions of all possible delights in Mahomets paradise , but earthly all , and sensuall . But this is a place {αβγδ} of spirituall refreshing , saith Theophylact , hath Delicias ( saith Saint Hilary ) consummatae Beatitudinis , the Heavenly delicacy of full and perfect blessednesse .

To end this , Nectarius an ancient Greeke Father cals the beauty of Adams Paradise {αβγδ} , unutterable and unconceiveable . Termes of such Hyperbole , that for Christs Paradise , a thousand times surpassing that , he hath left me no words , but Saint Pauls phrase , 2 Cor . 4. 17. {αβγδ} ; there s no English can expresse it , a farre most excellent eternall waight of glory . That s all , our tongue can say : It reacheth not by much unto the Originall . Saint Chrysostom gives it a most excellent terme , {αβγδ} , a thousand , a ten thousand blessednesses . This point would take up an entire Sermon ; and craves a Saint Chrysostom to handle it . Come we to the last question , but the first word , Hodie , to day .

Promises are ever de Futuro ; it is Performance , if it be present . Heere s a Promise de Presenti , Thou shalt be with me Today . Though a daies expectance be but short ; yet there s twelve houres in a Day . That in a businesse of hast is a long time . Stulte , hac nocte : was very quicke to the Rich man , Thou foole , this night shall they take thy Soule from thee . Christ is quicker heere . God might speake to the rich man , haply in the morning ; and he might die haply late in the night following . But Christ saith heere ; Today ; and that , when day was now halfe done : When the day ( as Plautus speakes ) was Dimidiatus adumbilicum mortuus , twas now mid-day ; sixe houres were spent of it , the next words to my Text . Heere was Dixit , & factum est , the thing done almost as soone as said . The man was to die , to be taken downe , and buried , all before night ; sooner , before the Sunne should set . For at sunne set the Sabbath began , and all must be done before the Sabbath . He needs not to cry with David , Lord , hast thee to helpe me ; make no long tarrying , Oh my God . T is but a little while , a little little while , that Christ deferres him . Christ hastes to die himselfe ; cals of purpose for the vinegar , cryed Sitio , I thirst , thirst to die more then to drinke . For the vinegar was reacht to all that were crucified that they might die {αβγδ} , saith Theophylact , to dispatch them speedily , and he was dead at the ninth houre . The Souldiers too made hast to rid the theeves out of their paine . The sunne hastened too , to goe downe , set ( in a sort ) before his houre . The man dies , and according to Christs promise is immediatly with Christ , even hodie , this very day .

This very day ? How can that be ? Christs selfe was not so soone in Paradise . His body was not ; the grave possessed it , till the third day . His soule was not . He descended in his soule to hell , both the hell of the damned , that they might see , what salvation they had scorn'd ; and the Limbus Patrum , Papists say , to fetch the Fathers thence unto this Paradise . So much worke could not be dispatcht so soone . For he went downe not in virtute , but localitèr , not in the power of his Godhead , but in soule . This hath made some , as some late Fathers write , to put a point at Hodiè , and read it with the clause before , Dico tibi hodie , verily I say to thee to day . But all Greeke Copies point it , as I read it . Yea Beza saith , he found in one , {αβγδ} , that to day thou shalt be with me . They can not mispoint that . Wee beleeve , Christ descended , the Creed binds us . And why not locally ? Christs soule , united to his Godhead , might doe all that , and yet be that day in Paradise . God workes not lazily , like man . Sathan could show Christ all the Kingdomes of the world in the twinckling of an eye . Gods expedition exceeds his . Hee made the world in sixe dayes , could in sixe houres , in one . Say , Christs soule could not expedite so much so soone ; Yea say , as Papists say , was as long in Limbo , as his body was in grave ; yet might this man be that day with him in Paradise . For Christs soule and body was not the whole Christ . His Godhead was in heaven that day ; though with his soule in hell , yet with his Father too . Vbique semper est , Aug. ever every where at o●e . He might be with him , as God . And so Saint Augustine consters it . Epist. 57.

Papists , that hold Purgatorie , are hinted by this hodie , to observe Christs great gratiousnesse , Gods great bountie , that grants votis majora , more than hee is askt . The man but prayes to be remembred , when Christ came into his Kingdome , which some expound to meane the day of Iudgement . How grievous and long paines must hee endure in Purgatorie , till that time ? Well , if not in hell , where paines are worse , and thither Robbers goe . Christ in the riches of his grace , pardons all those paines , and promises him Paradise , even that very day . Let us , who hold not Purgatorie , yet note Christs goodnesse too ; that ( as Saint Ambrose saith ) uberior gratia , quàm precatio , Gods grace exceeds mans prayer . He had seene ( it is likely ) the title over the Crosse , Iesus King of the Iewes . Gods Spirit had reveal'd to him , that his Kingdome was in heaven , into which he should enter after his Resurrection some short abode first made one earth . He prayes to be remembred then . Christ will not suspend him so long , fortie dayes and more . But he shall Hodie , that day , that houre almost , from that place , from that Crosse , passe into Paradise . Salut is compendium , saith Saint Bernard , a quicke salvation , a short bridge , the Crosse , to transport him to heaven .

Hee was Raptor in vita , hee is now , Raptor in Cruce , a Robber in his life , now a kinde of Robber at his death , saith Athanasius , Robbers sease on men suddenly , will be served instantly . The Kingdome of heaven ( saith Christ ) suffers violence . He is Raptor Paradisi , seases on his salvation , hath heaven at a snatch . That s that Fathers conceit . But hee saith that of the Theefe , which belongs rather to Christ . Christ is Raptor latronis , seases on the Theefe . The man is well content to stay Christs leasure . Christ will not let him ; but will have him instantly . We say of Saint Paul , Raptus est , he was caught up into Paradise . Heres on is . Christ will not stay him , till hee goe himselfe to it . Yet fortie dayes , and Christs selfe will ascend . Praemissus est , Ambrose , he will send him before him into Paradise .

To conclude ; the man was quicke in beleeving ; Christ is as quicke in saving . His faith had many lets , his own torture , Christs Ignominie , his fellows upbraiding him , the peoples reproaching him , [ one greater than all these , Christs lamentable crie , My God , my God , why hast thou forsaken me . ] Yet he beleeves on him . Where the Disciples lost their faith , he found his ; and by it , it onely Saint Chrysostome saith , sola fide , obtained Paradise . Surely by it onely he laid hold on Christ , was Raptor Christi , seased on his Saviour . But that faith had workes , you heard before . Happy man ! God makes Supplicij damnationem , Salutis occasionem , saith Saint Ambrose , as we see , God does to many malefactors , the execution of their bodies , the occasion of the salvation of their soules . The Lord , that made his Disciples , of catchers of Fishes , Fishers of men , and this man here , of a Robber of men , a catcher of Paradise , remember us all at the day of our departure , say unto me , unto you , to the soule of every repentant sinner , To day thou shalt be with me in Paradise . Cui , &c.

THE PASSION OF OVR BLESSED SAVIOVR ▪ The first Sermon . PREACHED VPON GOOD-FRYDAY . MAT . 27. 50. Then Jesus cryed againe with a loud voice , and gave up the Ghost .

I Have heere often preacht the Funerals of Men ; I preach to day the Funerall of God . The Day requires it , dedicate to the remembrance of Christs death . An office worthy an Angel , to preach at Christs Funerall . One did at his Nativity ; and a quire of heavenly voices sung a solemne antheme at the end of the Sermon . My Text is the Catastrophe , the period of Christs Passion . Two Actes , a Cry with a loud voice , and a giving up the Ghost . The Subject to both , Iesus . Iesus cryes , and dies ; that s my Theme . Lord Iesus assist me . Then , is but a note connexive onely , to knit this verse to the precedent ; not vaine , but yet not much materiall ; I omit it .

Iesus ; What Iesus ? A question , which to aske I should be idle , if not vrged by the nature of the Acts heere ascribed to him , in seeming unbeseeming Christ . Damascenus a Greek Father saith , {αβγδ} , there are many Iesuses . Not Iesus Sirach heere , nor Iesus Iosedecke is meant , but Iesus Christ . To controll Windes and Seas , to raise the dead , dispossesse devils , forgive sinnes , rise from grave , ascend to heaven ; such Acts become this Iesus ; God incarnate , Immanuel , the Lord . Death and vociferation doe not ; they disparage him . To shreeke for paine , and to dye , beseeme the sonnes of Men . Jesus Gods Sonne , peere to his Father , should doe neither . Say , God may Cry : He cryed , and they would not heare , saith Zachary . God cries in mercy ; but Iesus for paine . But dye , God cannot , is {αβγδ} , immortall . Iesus does , because {αβγδ} ; the Sonne of God , but yet too the Sonne of Man . More of this in the Actes .

One or two sorts of Heretickes crosse this . Basilides said , t was not Christ , but Simon of Cyren , that suffered in his likenesse . That Christ stood by invisible , and derided the Iewes madnesse . Was not this man ( thinke you ) rather mad ? I should be , to confute him . Then woe were to the world : It is then indeed ( as Saint Iohn saith ) totus in maligno positus , all in the devils power . If Christ have not suffered , we are not redeemed , and this monster ( for so Nicephorus calls him ) though he held there were 365. Heavens , yet in all likelihood is he in none of them , but a damned wretch in Hell . Long after him , Mahomet was of this opinion too . Others held , that not Iesus , but God the Father suffered , called thereon Patropassiani ; an unlearned heresie , sprung of Scriptures misconstrued ; Christs speech especially , I , and my Father are one . And , I am in the Father , and the Father in me . They confounded the Persons , thought them all one . The heresie more foolish , then malitious . Noëtus first held it ; his name presumes Wit ; but Anoëtus , a foole in that opinion . Other Scriptures might have taught him , that it was the Sonne that suffered . This very story would . Christ twice upon the Crosse prayes unto his Father . Father , forgive them . And Father , into thy hands , &c. The Father therefore suffered not . Constat de Persona ; heare the Act.

Well may we ; t is a Cry . A Cry may be inward ; David cryed in his heart . Psalme 119. And God askt Moses , Why he cryed , Quid clamas ? When we read not , he said any thing . But this is a vocall cry ; and it is Voce magna , Christ cries with a loud voice .

First for the cry . Saith not the Prophet Esay , he should not Cry ? He spake that of Christs comming , not of his suffering . He should come in humility , not with noise and pompe , as Princes doe , with shout of people , and sound of trumpet . At Christs Nativity was Altum silentium , No man was aware of it . When the Wise men askt , Where is he , that is borne King of the Iewes ? No man could answer them . But the Prophet saith againe , he should be as a Sheepe , dumbe before his Shearer , should not open his mouth . That he spake of his suffering . He did , and truely . Christ was silent in that too . He was hurried to and fro ; from the Garden to Annas his house , from thence to Caiphas , from him to Pilate , from thence to Golgotha ; up and downe the streets of the City to mount Calvary . His voice was not heard in all these streets ; he spake not all the way , save once , to the women that wept for him . And yet he had suffered by that time much iudignity , much extremity ; his head wounded with thornes , and his body tortured with scourges , furrowed with stripes , David saith . Why then cries he now ? Wee shall heare that anon . Saint Matthew rests not here , saith not barely , he cried ; addes , with a loud voyce . Christ cries not , as Moses did , grone inwardly ; as David did , in his heart . It s but Clamavit here , he cried ; but in Saint Marke , Exclamavit , he cried out : Saint Paul calls it {αβγδ} , a strong crie . David makes it more , Psal . 22. 1. calls it Rugitum , a Roaring , a Lyons crie . It is there meant of Christ , of Christs crie upon the Crosse , his former crie , my God , my God , &c. But why is the crie ? And why the voice so loud ? Expositors yeeld reasons many , few of waight . Heare but two of the best . One , that Christ was not Merus homo , a meere man , but God to . The other , that he was Verus homo , very man as we are .

For the first ; The strength of his crie showed he was more then man . Mens spirits are spent in tormenting diseases , are not able to crie out , can scarse speake to be heard , hardly draw their breath , speake not happly at all . For all the Organs of the speech faile , Et vox faucibus haeret . Christs crie was in ipso mortis articulo , at the very instant of death . This latter crie was . His strength then to crie so , made the Centurion crie , Doubtlesse , this was the Sonne of God . Saint Mathew saith , the Earthquake , but Saint Marke saith , Christ crie made the Centurion say so . Christ will shew his might above the devills malice ; that hee dies , because he will , not forced by Sathan . Not of infirmity , not of necessitie , but as the Prophet saith , Quia voluit , because it pleased him .

Death fled from Christ ; he was faine to offer himselfe , put himselfe into deaths hands . When the officers came to take him , were showd him by Iudas ; they had no power to touch him . When told , t was he , they sought , they fell before him ; told againe , t was he . Twelve legions of Angels were ready to have rescued him : he would not : would not plead so much before Pilat , as not guilty . Heere he cries out aloud , to call death , who fled from him , to compell him to come : cals him once , he comes not ; cals againe to presse him : Death is deafe , will not heare , though he doe , will not come , at one cry . Christ would have cryed seaven times , rather then not dye . Death is used ever to ride ; Sinne is his horse , Apoc . 6. 8. The devill cannot bring him to any man , but on his backe . The sinners selfe lends death a horse ; else he could not come to him , Christ being without sinne , death must come a foot to him ; will not ; but Christ importunes him , by force fetcheth with his cries . When he comes , he smites him , so forced ; and in his mood , commits him to the grave , as to a jayle , a strong prison , t was a rocke ; and covered with a great and waighty stone , and watcht with armed men . Now he hath him , would faine hold him ; cannot , but fals into paines , womens paines , {αβγδ} , Acts 2. 24. can not have ease , till the grave have delivered him . Saint Peters phrase there is remarkeable ; the rising of the Corpse of Christ , must be the loosing of the paines of death . Nay , Christ with his cry would catch the devill too , who doubting he was God , began to flye , thought it but lost labour to plot his death . Athanasius saith , Christ cryed , cryed in this manner , to make him thinke him but meere man .

Be this granted one cause of the greatnesse of Christs crie , to show him more than man : yet may this be one too , to show , he was true man ; though not meere man , yet man . Torment will force a man to crie , great torment the strongest man , to crie aloud . Man is not Iron or Oake , like Bhemoth in Iob , his bones like brasse . Hercules himselfe will shrinke , will shreeke at paine . The Racke will force false confession of crime , Etiam innocentes cogit mentiri dolor , Sen. Epicurus saith in Tullie , were he put in Phalaris Bull , he would crie , Quàm suave hoc ! quam non curo ! Vaine man , and too delicate to endure any thing . {αβγδ} , Naz . he is no man , whom paine will not make crie , tormenting paine . Such was Christs .

There is a counter-crie among some Christians , verie unchristian , and yet Saint Hilarie a learned and good Bishop hath abetted it , that our Saviours Passion was without paine . He was scourged , wounded , peirced with nailes . Hee can not deny that ; both Esay saith it , and all the Evangelists . But all this did inferre but Passionis impetum , not Dolorem ; all this he suffered , but sine sensu , hee felt no paine . No more than flame , or aire , or water doth , smitten with a weapon . Hee had Corpus doloris , but not Naturam dolendi , a bodie subject to offence , but without any sense of it . Nay ( which is very harsh ) did not so much as thirst , though he cried Sitio ; said onely , he thirsted , to fulfill the Prophets saying . Celsus in Origen holds it too ; but a heathen Philosopher . Him I heede not . Saint Hilarie I reverence , but I abhorre the rest , as Heretickes , who ( as Irenaeus writes ) held that Christ suffered but only Putativè , in mens imagination . Then Sinne , Death , and Sathan are yet unvanquisht , and we subject still to hell , if our Saviour suffered but onely Apparenter , but Athanasius bids us beleeve Christs whole Passion , {αβγδ} , really and verily .

But must Christ crie , for sense of paine ? Where shall we seeke for patience , if not in Gods owne Sonne ? [ An ordinary man will endure much . But a strong spirit , Vre , seca , will not crie out ; will crie , Nihil agis dolor . The boyes of Sparta , though whipt almost to death , would not once grone . ] Shall we thinke , Christ was weaker than the Martyrs ? Many of them have sung in the middes of their tortures . The seven sonnes of Eleazar flea'd alive and fried , the three yong men in the fierie furnace , not any of them used any vociferation . I answer ; first , to such as suffer in Gods cause , God gives strength , and approportions it unto their paines , extraordinarie strength to extraordinarie torments . God here suffers his Sonne to feele the full extremitie of the Iewes mercilesse crueltie , without the least support from him , withholds all comfort , all allay of anguish . Secondly , Christ cried not , opened not his mouth for all the tortures of the Iews . Scourged twice by the Iudge in most mercilesse manner , in hope , that might have moved the people to compassion . Crowned with sharpe thornes , nailed hands and feet unto the Crosse , and hanging on it in extreme paines of bodie halfe a dozen houres ; and this in the {αβγδ} of his age , when mans strength is greatest , and in a bodie of the choisest constitution , and most sensible of paine . All this he suffred Silente patientia , not with patience onely , but in silence too , a double vertue . What one complayning word find you in the storie for all this ? But ( as the Prophet saith ) As a Lambe dumbe before the shearer , so opened he not his mouth .

I will not wrong thee , my sweet Saviour , so , to preferre any Martyrs patience before thine . It was a sharper , a farre sharper paine , then all these tenne times doubled , that made Christ crie , crie out so loud . Mans sinne lay on his soule ; and Gods wrath lay on that sinne . Men in a manner had now done with him . God takes him in hand , scourges him with his wrath , a rod of Iron . That Iron indeed ( as the Psalme saith of Ioseph ) entred into his soule ; wounded not his head , hands and feet onely , made him crie , in the Prophet , Behold all that passe by , see if any sorrowes were ever like to mine ; adds , the Lord hath afflicted me ; not men , but God ; God in his wrath , his fierce wrath . It begunne in the Garden , made him sweat bloud : but was worse upon the Crosse , forced him to crie there , Eli , Eli , lamma sabactani , My God , my God , why hast thou forsaken me ? Saint Paul calls it a strong crie . There is reason ; is not the paine so ? Strong cries ( for there are two of them ) for strong paines . The paines much stronger than the cries . For the crie hath a parallel : David cried so before . But the paines have none . So saith the Prophet , Never any like paines , incomparable , unutterable , unconceiveable .

To end this , Christs crie , S. Paul calls it strong , and the Evangelists call it loud . Iudge you , if it were not . Needs it must be strong , that rent the stones , the rockes , {αβγδ} : and needs it must be loud , that raised the dead . The rockes felt the strength of it , and cleft ; the dead heard the sound of it , and rose . Yea the earth trembled , and the graves opened at the hearing of it , and it split the veile of the Temple in two parts . The crie shewed Christ a man ; for his paines forced it : but it showed him also God , by the working of such wonders . Magna vox , magna operata est , Origen , a mightie voice , that wrought so mightie things . His voice single , without magna , had wrought great things before , had stil'd the windes , and calm'd the seas , and driven the feends out of the possessed . His submisse voyce had done thus , and many other miracles . That ( Magna ) put to it , his loud voice , his strong crie should doe these wonders , it s no wonder .

One word more is here added , of the Iteration of Christs crie , Hee cried againe . Once hee had cried before , with loud voyce too ; the mournfullest crie , that ever came from man , My God , my God , &c. Here he cries againe . The crie , whether a shreeke onely , or a speech too ; Saint Matthew saith not ; nor will I now examine . I have beene long enough alreadie in this Act.

The second is Christs giving up the Gost , and gave up the Ghost ; an Act in phrase , but a passion indeed ; for it meanes death , and Mori , is Pati , term'd therefore by Bernard , Passio activa , or Actio passiva . The phrase hath two termes ; the one shewes his voluntarie death ; the other proves him perfect man . See them first severally , Emisit , non Amisit , saith Saint Ambrose ; Christ gave up his Ghost , it was not forc't from him . It is said of every dying man , he gives up the Ghost , but {αβγδ} . Mens soules are taken from them , they doe not give them up , Sponte , saith one Father ; Sola charitate , not necessitate , saith an other , of love , not of constraint . Indeed Pilat condemned him , and the Iewes cried , away with him , and the souldiers crucified him . These did but whatsoever himselfe had preordained . Saint Peter charged the Iewes , that they had killed him , and Saint Steven called them Murtherers . They were executive . The malice of man acts , what the grace of God decrees . It was Gods will , Christ should die , Christs owne will . When , and how , his decree too . The Acts realitie his , but the malignitie theirs . They were authors Sceleris , but he was Operis . Mortuus est , quia voluit , hee died because he would . Quid fecit Iudas , nisi peccatum , Aug. Ser . de verbo Domini . 63. ante med . No man did Tollere , but himselfe did Depone●● , Christs selfe saith ; none took his life from him , he laid it down himselfe . It is said , Pilat delivered him , and Iudas is called Traditor , his deliverer too ; and so he was in the worse sense , Traditor , a Traitour . But in better acception , both God the Father Tradidit , delivered his Sonne , Rom. 8. 32. and God the Sonne , Tradidit , delivered himselfe , Gal. 2. 20. This his free will to die , see by his haste to die . Iudas longed to betray him ; yet he hastened him , Quod facis , fac citò , bad him , doe it quichly : cried on the Crosse , I thirst ; but to die more than to drinke . For the vinegar was , not to quench thirst , but to speed death , to die {αβγδ} , Theophyl . He therefore tooke our nature , that he might die : and how am I pained ( saith he ) till it be done ? Luke 12. 50. [ The Greeke word heere is pregnant , affords another note of the soules bondage in our bodies ; death does Dimittere , dismisse , release the Soule . I passe by it ]

What gave Christ up ? the Ghost , i . the Spirit , the Soule . Christ to have a Soule , some have doubted , flat denied . Corpus aptasti , thou hast given me a Body , Saint Paul saith of Christ out of the Psalmes , Psa . 40. 7. That place hath other meaning , and it is so but in the Septuagints , not in the Hebrew Text . But the ( Word Saint Iohn saith ) was made Flesh . Lucian stumbled at this ; but needed not . By Flesh , to meane mans entire person , is usuall in Scripture . Verbum Caro factum est , i.e. Verbum homo factum est , the Word was made flesh , i.e. man , saith Saint Augustine ; not body onely , but Soule too . He tooke ( saith Damas●en ) {αβγδ} ; that Flesh had a soule in it , Totus homo in Christo , the whole manhood was assumd ( saith Saint Augustine ) to the Godhead , not one part onely . Omnia hominis , hee tooke all that man hath , saving sinne . Saint Cyrill saith so too , Nostra omnia . For would hee be made man , and take but body onely ? That s but the moitie of a man . The Athanasian Creed saith , He was perfect man . Yea and would he take the baser halfe too .

Yet have some brainsicke heads held this leude heresie . Eunomius did , and his followers . They thought Christ needed not an humane spirit ; because he was a Spirit as hee was God . For God is a Spirit , Christs owne saying . Nay some more leud , granted him a soule , but a Beasts soule , void of reason ; Apollinaris did . A dangerous heresie , Christ to have no soule , and of desperate consequent . For how are our soules saved , if Christ had none ? Christ hath then saved but the one halfe of us , and that the worser halfe , but the brute flesh . Melius n●strum , Saint Augustines terme , our better halfe is unredeemed . For {αβγδ} , what Christ assumd not , hee redeemd not , saith Nazianzen . S. Ambrose saies as much , Si aliquid ei defuit ▪ non t●tum redemit , If he wanted a part of man , then he saved not the whole man . Then will this follow , this grosse absurdity , that one and the same man shall be both saved and damned . After the Resurrection my body shall be in joyes , my soule in torments . Yea more absurd yet , the body , that hath neither {αβγδ} , as Saint Paul speakes , neither breath , nor motion , life , nor sense , without , the Soule , nay no subsistence without it , yet shall be in heaven in Ioy , whereof it is not capable without the Soule . Then let every man at the houre of death commend his soule to sathan , not to God . For what Christ saves not , God receives not . Then may sathan say at the day of Iudgement as the King of Sodom said to Abraham , so he to Christ , Da mihi Animas , give me the Soules . And David belike meant so , Psalme 65. 2. Vnto thee , i.e. unto God , shall all flesh come , i . all bodies , all Spirits to the devill . Yea and then poore Saint Steven was grossely mistaken , to cry , Lord Iesus , receive my Spirit .

But to Christs Soule Gods word beares witnesse more then once , Christs selfe does both to day on the Crosse , Father into thy hands I commend my Spirit , and yesternight in the garden , My Soule ( saith he ) is heavy to the death . Dares Apollinaris say , Christ dallies with his Father , deludes God , commends a thing to him , which hee had not ? Though he was no spirit , as he told his Disciples , yet he had a spirit , an humane soule . In which he groneth for Lazarus death , was troubled in it for Iudas trechery , sighed in it deepely , for the Pharisees infidelity , and rejoyced in it at the returne of his disciples , and it is the Ghost , which he gives up in my Text .

Now take both termes together , He gave up the Ghost , i . he dyed . The act now is turned passion . There s cause , we all turnd Passion too . Wonder we all at least . Saint Chrysostom noted five wonders in Christs death , {αβγδ} . Three I have noted heere sometime ; One , that he would die for his enemies , Rom. 5 , 10. Who will for his friend ? an other , that he should , {αβγδ} , without sinne ; Mors peccati stipendium , death is the meed of sinne ; a third , that he could , being the Sonne of God . A thing unheard , absurd to naturall reason , seeming impossible . That the everlasting God should dye , like man ; that the Lord of life should suffer death ; that he , that gives ( as you heard the Apostle say ) both {αβγδ} life and breath to others , should lose them both himselfe ; that the antient of daies , so Daniel cals God , and he whose yeares ( David saith ) cannot faile , should give up the Ghost .

Is death a Passion , and dies God ? {αβγδ} , the Greeke Fathers say , the Godhead cannot suffer . A truth which some opposing ( the Theopaschita did ) were censured for heretickes . It is true , the Godhead cannot ; but God can . My Text saith , Iesus dyed ; but his deity dyed not . He was Mista persona , Immanuel , God and Man . His Manhood dyed in him , his Godhead lived . Iesus heere though God , dyed . That s not impossible , nor absurd : unheard indeed . Never dyed God before . For never was God Man before . This once onely he was , and that onely for us . Messiah shall be slaine , & non sibi , saith Daniel , not for himselfe . For us men , and for our Salvation , saith the Creed at the Communion . Borne in a stable , cradled in a cratch , revild , bound , scorned , scourged , crowned with thornes , naild to a Crosse betweene two theeves . All this sufficed him not to suffer ; wrestled too with Gods wrath , so fierce , as forc't him to sweate blood , so much as trickled to the ground , forced him yet further in sense of paines , unsufferable paines , to Cry , and Die . Iesus , the worlds Creator , mans redeemer , almighty God , to cry and dye . This ends Christs Passion , and beginnes mine , and therefore bids me end . Better end , then not endure ; and yet worthy to end , not Text , but Life , if I endure .

Heare Oh Heaven , hearken Oh Earth . I need not call to them ; they both heard , and did their duty . The Heavens grieved , the Earth groned , both put on {αβγδ} , saith a Greeke Father , darkenesse , as blacke robes , to be mourners at Christs death . The Sun a shamed to see his Maker suffer , hid his face , was eclipsed unnaturally , miraculously : that a great Astronomer cryed at the sight of it , Either the God of nature suffers violence , or the world will end instantly . And the darkenesse such , that the starres were seene at noone . And the Earthquake so great , that Saint Augustine writes , sundry Cities were overthrowne by it . The rockes rent at Christs cry , and the graves opened , and the dead corpses arose , to make roome for his body . Every grave strove to be graced by his buriall . And have we hearts of Adamant , eies of Oake , that have not a teare , not a sigh at Christs death ? Had these senselesse Creatures compassion of his paines , we men not mooved at them ? Solus homo non compatitur , pro quo solo Deus patitur ? You my Christian Brethren , not weepe for him , who bled for you . I , more stony then you , preach and presse his paines , and feele no Passion ? I rehearse , you here Christs lamentable end , for your sinnes , and mine , in your stead , and mine , and shrinke not at his shreekes , endure his death without least signe of sorrow ? Christ Cry and Dye , and our bowels not earne at it ? Oh let us then sympathize with our Saviour , send forth strong cryes , if not for his bitter death and passion , yet at least for our sinnes which were the cause of it , and let us not onely bewaile but crucifie those sinnes which Crucified our Saviour , that so when we cry unto God in the needfull time of trouble , he may heare , and have mercy , and in the end of our dayes when wee give up the Ghost , and with our blessed Saviour commend our spirits into Gods hands ; they may be received into everlasting happines . Which the Lord of his infinite mercy grant even for the merits of his deare Son Jesus Christ . To whom , &c.

THE PASSION OF OVR BLESSED SAVIOVR . The second Sermon . PREACHED VPON GOOD-FRYDAY . LVKE 23. 46 : Father into thy hands I commend my Spirit .

IT is Christs crie upon the Crosse , at his giving up the Ghost . After consummatum est , having finisht all things , that concerned us , his last care now is of himselfe . Not of his Godhead ; that needed not . No nor of his manhood neither , the one halfe of it : his corpse he leaves to Pilate ; is here solicitous onely of his soule . As one , that hath some precious Iewell , being to take a farre journey finds out some trustie friend to leave it with : so doth Christ here . His Iewell is his soule ; his journey is his Death ; his friend is his Father ; hee commits it unto him . Father into thy hands I commend my Spirit . Of the words in order , as they lie .

Father ? Who is that ? Christ ( Saint Paul saith ) had no father , calls him {αβγδ} , i . Fatherlesse . That the People , that the Pharisees , that the Evangelist himselfe , yea that an Angell too call him the Soone of David : that s a Father a farre off . David was dead more than a thousand yeares , ere Christ was borne . A mother hee had ; but her a Virgin : Father he had none . Call'd indeed Iosephs sonne ; but that {αβγδ} Saint Lukes terme , onely thought so , but was not . Iosph reputed his Father but was not . T was a verie idle Argument , which Iustin Martyr saith , the Gentiles used , to prove , he had a Father , because hee is called {αβγδ} , the sonne of man masculine . This hath beene a stumbling blocke to many in times past , but is none now . T is so open to every eye , that no foote can trippe at it . Christ though , as man , fath●rlesse , hath a Father yet , as God : and he t is he meanes here .

God is Christs Father ; a point needs not proofe . All Christians acknowledge it . Though Iulian made jest at it , would sweare in scorne of him , {αβγδ} , by that sonne , that was of the Father , because Paul calls him too {αβγδ} , motherlesse , as God . Yea though Caiphas cald it blasphemie , rent his cloathes at his acknowledgement , that hee was Gods Sonne ; and to any , that confessed it , it was excommunication . Yea the blacke blasphemous mouthes of Manes and Marcion blusht not to call him ( as Saint Austin writes ) the devills sonne : yet now that Christ hath beene preached of to all Nations , and is beleeved on in the world ; t is become a Creed Article . Every man , every child calls Christ Gods onely Sonne . Christ is Gods Sonne . The Father avoucheth it at his Baptisme ; This is my beloved Sonne . The Sonne confesseth it here , and else where often . Iohn Baptist proclaimeth it . The Centurion cried it at the Crosse . The Psalmist , the Prophets , the Apostles doe all witnesse it : yea the devills themselves doe acknowledge it . Quid nobis , & tibi ? What have we to doe with thee , Iesus thou Sonne of God . ?

This point then ( as Saint Paul speakes {αβγδ} , a thing confest , out of both deniall and doubt too , God to be Christs Father ; no more of Quòd sit , that he is : a word of Quî sit , how he is . For of that hath beene some controversie , not onely by old Heretickes , but even of later times . I meane not of the manner of his generation : that s ( as Saint Basil saith ) {αβγδ} , there s no asking , how that was ; Sine sacrilegio , saith Saint Ambrose , {αβγδ} , saith Athanasius . The man were mad , and the question impious . Who shall declare his generation ? But I mean in what acception , in what sense Christ is Gods Son ; a Christian should know that . There are sundry sorts of sonnes , not among men onely , but of Gods Sonnes too . All creatures are his sonnes in some acception . In what is Christ ? Arius granted him to be his Sonne ; but by creation : and all his followers granted him Gods Sonne , but by Adoption . But Hilarie disputeth it against the Heretickes ; and proveth Christ Gods Sonne ; Origine , non Adoptione ; Nativitate , non Creatione ; not created , but begotten , not adopted , but his Sonne , borne .

For the former ; Arius stumbling at the Greeke Text , Prov. 8. 22. {αβγδ} , the Lord created me ; on that corrupt Translation grounded his heresie , that Christ was a creature . But the Hebrew is not so : and though it were ; yet the Fathers doe avoid that absurditie many wayes . I cannot stand to cite them . And had he lookt a little lower , verse 25. he might have found there , Before the hills , was I brought forth . David is more expresse ; Thou art my Sonne ; this day have I begotten thee . Christ was Gods Son , saith Arius , but {αβγδ} , not {αβγδ} , not borne so , but made so . But we learne by the Evangelist , that all things that were made , were made by Christ . Who then made him ? He can not say his Father : for then Christ made not all . But Saint Iohn doubles it , that without him was made nothing , that was made ; and I hope hee will not say , hee made himselfe . And therefore Peter Lombard determines against Arius , that Christ was Gods Sonne , not Factura , but Natura , not by being made , but by being borne . Yea many ages before him , the Nicen Creed had said the same , Begotten not made . Hee was made the sonne of man , but he was borne the Sonne of God .

For the other ; Christ ( saith Saint Hilarie ) is the Sonne of God , Veritate , non nuncupatione , not in title but in truth . Had God but onely adopted Christ his Sonne : then were he onely Titular , not {αβγδ} ; and the Relation were but an Appellation . But both the Centurion at the Crosse , and the people in the Shippe , Mat . 14. 33. say of our Saviour , that he was {αβγδ} , truely the Sonne of God . Not {αβγδ} but {αβγδ} Saint Cyrils termes ; not {αβγδ} , but {αβγδ} , saith Athanasius , not adopted by grace like us , but by generation .

Now to apply this Title to the Act. The Act is Christs committing of his humane spirit to the trust of a depositarie , who should safely keepe it , and truely redeliver it . Who fitter for that office , than his Father ? Whom shall I rather trust with any thing of price , then my naturall parent ? Will you say , my brother , my neighbour , or my friend ? The Prophet biddes trust them not . Every brother will supplant , and every friend will deale deceitfully . The daughter will robbe the father ; Rachel did , stole his gods . The son , the mother ; Micha did , stole her silver . The wife will beguile the husband ; Rebecca did . Laban cozend Iacob ; and Iacob made a younger brother of Esau . But when hath ever parent cheated the child ? The whole booke of Scriptures afford not one example . God hath put in parents the Image of God : Father and Mother are as gods unto their children ; carefull of them , faithfull to them . It is ( saith Paul ) impossible that God should lie . Not impossible , but improbable a Father should deceive his son . Were a soule commendable to mans custodie , that hee could keepe it : I would not doubt my parents fidelitie . The dearest thing wee have next to the soule , is life . What sonne will not trust his life unto his father ? What sire hath ever betraied his sonne ? betraied to death ? What fitter then ; what kinder compellation , than Christ , to whom hee would commend his soule , to call him Father ? Into his hands hee commends it ; the next thing in my text , In manus tuas .

Mans soule hath many suiters , who faine would have it in their hands : God craves it , cries Da mihi , My sonne give mee thy heart . But the world , and the flesh , and the devill crave it too . All these have their hands ; Sathan especially . God committed Iob to them , permitted rather , Ecce in manu tua , both body and goods . His fingers itcht for his soule also , It God excepted , Serva animam , would not give him that . God would not , but man will ; many a leud man , even conceptis verbis , wickedly in his life , desperately at his death , gives his soule unto the devill . The witch doth , and the Conjurer . To the world , or to the flesh most men doe in their life . For where wee love , there we lay our soules . The soule is ubi amat , more than ubi animat , where it loves , not where it lives . They two expectorate the sensuall man . Hee can not keepe his heart at home , for them . How canst thou say , saith Delilah to Sampson , thou lovest me , when thy heart is not with me ? saith Solomon , the Harlot hunts Pretiosam Animam , a mans precious Soule ? Shee needes not : the soule of the wanton will hunt her . Paul saith but , that the Lecher is one body with the Harlot . He might have said they are one spirit , Not as God saith of the marryed , that two shall be one Flesh ; but they two shall be one soule .

Wine is as strong a witch as Women ; strong drinke as bad a charmer of the soule , as Harlots . A man seekes it , tarries by it , Solomons termes , Prov. 23. 30. seekes it earely , rises betimes to it , tarries till night at it , Esaies termes , 5. 11. rests not so ; but cries Cras sicut Hodie , Esay 56. To morrow shall be as to day , nay multo amplius , worse , much worse then to day : uses meates to stirre up thirst . Doth not this man commit his soule unto this Saint ?

Mammon is an other , to whom too many men commend their Soules . David doubted the danger of it in the Psalmes . If Riches encrease , saith he , set not your hearts on them . What s that , but commend not your soules to them . He did it in the Gospell , that said , Soule , thou hast much goods .

Trust not thy soule to these , not in thy life ; Dying much lesse . T is a Depositum then , a thing committed of trust for a time , to be received againe . But these Depositarii , the world , the flesh , and sathan , are bad keepers of soules . What is trusted to them , is lost , especially to sathan , desperately lost . As the Foxe said to the Lion in the Fable , Nullaretrorsum , there s the Print of many soules going towards hell , of none returning . Sathan pictured with clawes , not hands : they claspe fast , what is put in them . What is trusted to him , never returnes . His hand is a right Mortmain , a dead hand : what it hath once hold of , is unrecoverable . Thy soule trusted to him , never redemande ; it boots not . Nay though thou wouldst Redeeme it , thou canst not . Christ saith , there s no {αβγδ} , no ransome for a soule . None that man can give ; Christ can ; his Blood . It was Anima pretiosa , Solomons terme , a precious soule . But so is Christs blood , Sanguis pretiosus , Saint Peters terme , pretious blood too ; more precious then thy soule : that will indeed ransome it . But doe not trust to that . Put not thy soule in sathans hands , in hope to have it home againe by Christ . Maledictus ( saith Saint Augustine ) qui peccat in spe . Christ would not tempt God so , would not cast himselfe downe headlong from the pinnacle , upon presumption that Gods Angels should preserve him . Christ heere showes Christians into whose hands soules may be , must be trusted , in manus tuas , into Gods hands .

But saith not the Apostle , t is a fearefull thing to fall into Gods hands ? David tried it , would rather fall into Gods hands , then Mans ▪ tryed it , but found no ease in it ; ease in comparison , but smart enough . But this was Gods hand in his Anger ? t is heavy so . Gods hand meanes not the same alwaies in Scripture . There is Manus Creans , his Creating hand ; Thy hands have made me , saith David , and fashioned me . There is Manus Perdens , the Destroying hand : David notes it too , and diverse moe , needlesse to cite . And there is Manus ▪ Servans , a Sa●ing hand , often in Scripture . Such are these heere , preserving hands , reserving hands ; preserving the soule commended to them from all hurt , and reserving it to be safely rendred to the owner . Commit thy soule to them ; t is sure in their keeping . A keeper must have strength and trust : God hath both , is both powerfull and faithfull , {αβγδ} , God is able , saith our Saviour : {αβγδ} , God is faithfull , saith the Apostle . T is Saint Peters argument to this very purpose ; he bids {αβγδ} , commend our Soules to God , as to a faithfull Creatour . And t is Davids reason too , in the 31 , Psal . He commends his spirit into the hands of God ; because he is {αβγδ} , i . the God of truth .

To end this ; Father , into thy hands I commend my Spirit . Into God the Fathers hands ? Why then doth Saint Steven commend his into Christs ? Lord Iesus , saith the Martyr , receive my Spirit . Prayer is Gods right , Gods onely . Gods onely ; but not the Fathers onely . Christ , and the Holy Ghost doe claime it also : for they are God too . Prayer is made mostly to God in generall : the Persons being three , it is meant to all at once . But the Christian hath his liberty , to pray to one apart , to any one of them alone . It is no wrong unto the rest . For all three are so one , that when one is honoured , they are glorified All. Thou speakest to one apart ; but thou honorest All together . The Father is in the Sonne , the Sonne in him , the Spirit in both , both in the Spirit . What is done to one , is done to all .

Men on their death-beds dispose of all things , give what they have unto their Legataries , their blessings to their Children , their bodies to the earth , from whence they were , and their Soules to God , that gave them . So doth Christ heere ; his {αβγδ} , a kind of Will . State he had none to bestow on his Disciples . His Purse and Girdle , which are first in mens inventaries , Iudas had kept that . We read hee restored the thirty peices to the Priests : but Christs bagge wee read not , where he bestowed that . It is likely , that little , or nothing was left in it , that he made such haste to hang himselfe . Had there beene never so much , neither durst he looke Christ in the face , whom he had betrayed : and had he brought it him ; yet Christ must have said , as he did in an other case , Non est meum dare , it was not his to give , it was forfeit to Caesar . So was his body at Pilates pleasure too . His cloathes , the Officers fees ; he could not give them neither . But as Peter said to the Creeple , such as he had he gave . He died not altogether i●testate ; he made a paroll will , a lovely Legacy to all his Followers . Peace I leave with you , my Peace I give unto you . Nazianzen , so termes it , Orat . de pace , pag . 223. {αβγδ} . His Mother hee commits unto Iohns charge , spreads his hands on the Crosse , to blesse all Believers , and commends heere his Soule into the hands of his Father .

He yeilds it not , as we doe , not to have againe till the Resurrection , till the Heavens be no more : but he resignes it , to resume it : or leaves it rather for a little time , to receive againe after a few houres ; t is no resignation . Christ saith , Iohn 10. He doth Ponere , lay it downe , that he may Sumere , take it up againe . The terme in the Psalme , whence this Text is taken , the Rabbins say , signifies {αβγδ} , resting and reposing . Christ heere , and all Christians , every righteous man laies up his Soule with God , resteth and reposeth it in his holy hands ; Christ but for a day or two ; we till the day of Iudgement . Our soules and bodies death sunders them but for a season ; they shall one day mee●e againe . We renounce neither , to forsake them finally : We but commit them , to be kept for us ; not the Soule onely , but the body too . In our Buriall of the dead , we say , We commit the body to the ground . There we declare the meaning of this terme , to be but a reposing of the body for a time . For we professe , we doe it in sure and certaine hope of a Resurrection . T is so too with the Soule ; we commit it unto God , in sure and certaine hope , not of a Resurrection , for that s onely of the Flesh , but of a Restitution . We put it in the hands of a faithfull Creator , who will deliver it .

This precious priviledge have Christians above Heathens , an assurance of a second life . Neither perisheth the body , neither vanisheth the soule , as heathens thought , called therefore by the Apostle , Men without hope . Our soules and bodies both are but Deposita ; committed of trust , the one to God , the other to the grave . We expect them both againe . God will , and the grave must restore the Depositum . Tertullian cals the grave but Sequestratorium , de resur . cap . 52. a Sequestrator : It must yeild account of what it received . Paul saith ; t is {αβγδ} , incredible to the Gentiles ; but we believe the Scriptures . The Sea shall yeild the dead in it , Revel . 20. The earth the dead in it Esay 26. Mors & Infernus , death and the grave the dead in them : that s for the Corpse . And for the Spirit ; Ego introducam , I ( saith the Lord ) will put it in the body : God will render it . Death is but {αβγδ} , not {αβγδ} , no Consumption , but a Dissolution ; I desire ( saith Paul ) to be dissolved . Man compound of two natures . Soule and Body by death is but dissolved , taken asunder onely : neither ceaseth to exist ; both have still their being : the Soule a happy one ; to be dissolv'd , saith Paul , and to be with Christ . Nunc ▪ dimittis , saith old Simeon , God doth {αβγδ} , it is not {αβγδ} , the Soule is loosed , t is not lost . The vulgar Latine Translation is not good , that termes the grave , Domum aeternitatis , the bodies everlasting home : as if the Soule were divorc't from it for ever . The last English is discreeter , calles it our long home , not our everlasting . Death is but Carnis Occasus , saith Saint Augustine ; It but sets , like the Sunne , it shall rise againe . The places of Buriall Grecians called Coemeteria , i . but Dormitoria , our bodies bed-chambers , the dead are but a sleepe ; they they shall one day awake againe . Death is Domus Seculi , the Preachers terme ; t is Somnus Seculi , the Prophets terme . But Seculum signifies not alwaies eternity , but a set time . T was no eternall home , and t is no perpetuall sleepe . God at the time determined shall returne to every body the owne Soule . Then it shall awake : and our Soules are commended to his hands , but till that time .

Shall I hence draw uses to curbe the sinner , or to comfort the dejected , because the spirit dies not ; but if a godly mans , it goes to God ; if a wicked mans , to Sathan ; the one to heaven to joyes , the other to hell to torments ? I may not without too far straying from my Text . Yet have some Christians beene so impious , as to say , mans soule is mortall . Say I , some Christians ; yea some Popes ; if stories be true : Paul the third did . Heathens to their shame have held the contrarie . Socrates , that said , hee knew nothing , save that he knew nothing onely , yet saith in Plato , he knew this that the soule is immortall , in Axiocho . Christs terme here , and all Christians ( for t is fit , wee learne to speake of him ) is {αβγδ} , he commends his soule to God , not {αβγδ} , he casts it not away . He commits it to his trust , doth not surrender it , give it over utterly . That the spirit is quite extinct by death , shall I say , t is Heathenish ? t is worse . Heathens themselves hold , many of them , Superesse post mortem animas , ( saith Lactantius , that mens soules cease not to exist even after death .

But why is this crie ? Why should Christ thus commend his spirit to God ? Or how is it a Depositum , a thing committed to an others trust , which the owner of it still retaines in his owne keeping ? Though Christ here die ; yet the soule is still with Christ . The personall union of God and man in Christ , his death dissolv'd it not . God had conjoyn'd the manhood with the Deitie . Quae Deus junxit , homo ne separet ; what God knits , man cannot loose . The Iewes might kill Christ , but they could not sever them . In Christs Humanitie , there was indeed a loose : body and soule were sundred ; that was all ; the Iewes could goe no further . Sathans selfe could not . Christ was whole still . Somewhat parted in the person ; but nought departed from the person . Though soule were severed from the body ; yet both remain'd fast to the Deitie . The Godhead was both with the Spirit in Paradise , and with the corpse in the Sepulcher at once . The knot of the words Incarnation is undissoluble ; farre above ▪ the Gordian knot ; not to be loosed by Art , not by Alexanders sword .

If then Christs Spirit , even when he was dead , abode still fast united to the Godhead : what meanes he to commend it to his Father ? I wish some better speaker to expresse this mysterie : my tongue and wit are both to weake for it . Shall I say , he did it to teach us ? that s one answer . Omnis Christi Actio , nostra Instructio , to teach us at our deaths to commend our Spirits to God . But this answers not the question , how he could commend , that he stil retain'd ? He commended his soule , as he was man ; but he retained it still as he was God . He retained it not as he was man : for the manhood was dissolv'd ; the bodie instantly gave up the Ghost . The Manhood being now not to hold it any longer , commends it to the Godhead . But why then unto the Father ? That I desire to learne , rather than teach . What I gesse , you shall heare afterward .

Christ to have a spirit , some have doubted , have denied it . Iohn saith but , Verbum caro factum est , the Word was made flesh . Lucian stumbled at this place , but needed not . By Flesh , to meane mans intire person , is usuall in Scripture . Verbum caro factum est , that is , Verbum homo factum est ; the Word was made flesh , that is , man , saith Saint Austin ; not body onely , but soule too . He tooke saith Damascen , {αβγδ} , but {αβγδ} : Totus homo in Christo , the whole manhood was assum'd ( saith he ) to the Divinitie , not one part onely . Omnia hominis , nostra omnium ; Cyril . lib . Thesauri 10. cap . 7. in med . Si aliquid ei defuit , non totum redemit . Ambr. Epi . 20. Christ tooke all , that man hath , saving sinne . Would he be made man , and take but body onely ? That s but the moitie of a man . The Athanasian Creed , saith , Hee was perfect man . Yea , and would he take the baser halfe too , and leave the better ? Yet have some brain-sicke heads held this leud heresie , Eunomius did . They thought Christ needed not an humane spirit , because he was a spirit , as he was God . For God is a Spirit , Christs owne saying . Nay some more leud granted him a soule , but a beasts soule , void of Reason . Apollinaris did .

A dangerous heresie . Christ to have no soule , and of desperate consequent . For how are our soules saved , if Christ had none . Christ hath then sav'd but the one halfe of us , and that the viler halfe ; the brute flesh . Melius nostrum , Saint Austins terme ▪ our better halfe is unredeemed . For {αβγδ} ▪ what Christ assum'd not , hee redeem'd not , saith Nazianzen , and Damascen . lib . 3. cap . 6. Then will this follow , this grosse absurditie , one and the same man shall be both sav'd and damn'd . After the Resurrection , my body in heaven shall be in joyes , and my soule in hell in torments . Yea more absurd yet , the body that hath neither {αβγδ} as Paul speakes , neither breath , nor motion , life , nor sense , without the soule ; nay no subsistence without it , yet shall be there in joy , whereof it is not capable without the soule . Then let every man at the houre of death , commend his soule to Sathan , not to God . For what Christ saves not , God receives not . Then may Sathan say indeed at the day of judgement , as the King of Sodom said to Abraham , so hee to Christ , Da mihi animas , give me the soules . Hee may say to God in Davids phrase ; Vnto thee shall all flesh come ; but all spirits come to me .

But to Christs soule Gods word beares witnesse more than once ; Christs selfe doth . He commends his Spirit , and in his Agonie ; My soule ( saith hee ) is heavie to the death ; and as he told Nicodemus , hee spake what he knew : so both here , and in his agony , hee knew what hee spake . Nor was hee idle , to dally with his Father , to delude God , to commit into his hands a thing , which he had not . Though he was no spirit , as he told his Disciples ; yet he had a spirit , an humane soule . In which he groned for Lazarus death ; was troubled in it for Iudas treacherie ; sighed in it deepely for the Pharisees infidelitie ; rejoyced in it , at the returne of his Disciples : and it is the Ghost , which he gave up at his departure .

Saint Austin in one place expounds this spirit of Christs to be his Divinitie . Vnsound Divinitie , and some bastard booke father'd on that Father . But ( the best is ) the same Author within a few lines following , saith the quite contrarie ; that it is his humane soule . T is fit , he say it . For that first Assertion was flat Arianisme : and is so censured elsewhere by Austins selfe , by true Austin . Surely the Deitie can be no Depositum . Christ would not commend it to any trust . The Godhead needs no custodie , it keepes it selfe . No nor needs Christ neither to commend his humane spirit to God , to God the Father . Christs selfe being God too , could keepe his soule himselfe . But as the voyce in the twelfth of Saint Iohns Gospell , Christ saith it was not for him , but for the people : so it is here . He would have the people see , how hee honoured his Father . And that is mine answer which I respited even now . A soule commended to God at the Sonnes hands , or to the Fathers , is all one . Steven said , Lord Iesus receive my soule . All the Persons in the Trinitie are Peeres in all things touching man ; in creating us , in preserving us , in keeping the soules of the living , or the dead , in all Opera ad extra , in all things of the creature . To us it is indifferent to commend our spirits to any of the three . But the case here being Christs , it beseemes the Sonne to honour his Father . What if I should adde , that the Father is Christs God ; and therefore fit , he commend his Spirit to him ? Saint Paul warrants me , Ephe . 1. 17. Hee calls him the God of our Lord Iesus Christ . And Christs selfe warrants him , My God , my God , why h●st thou forsaken me ? He commends his Spirit into his Fathers hands ; for he is his God ; his God , as he is man . As God is Christs Father , as he is the Sonne of God : so he is his God , as he is the sonne of man . And t is the manhood , in which Christ cries here , Father into thy hands . Hee calls him Father , as he is God ; but commends his Spirit to him , as hee is man . To conclude , Christ is Gods , saith Saint Paul , and his Father is his head : it beseemed him , it behoved him to commend his soule into his hands . Vnto this our gratious Saviour , both God and Man , and to his Father , and the holy Spirit , be , &c.

THE PASSION OF OVR BLESSED SAVIOVR . The third Sermon . PREACHED VPON GOOD-FRYDAY . PHILIP . 2. 8. He humbled himselfe , and became obedient unto the death , even the death of the Crosse .

THe Argument of my Text , is Christs Humiliation , his selfe-humiliation ; for who could humble God ? Humiliavit Seipsum . Expressed by his submission , He became obedient . Not Active obedience , though he yeelded to that too ; but his Passive is meant heere . In a double endurance , both of extremity , to the death ; and of indignity , to the Crosse . He humbled himselfe , and became obedient unto the death , &c. To speake of every word apart , will aske more time , then fits a Sermon . Take the three first , if you please , together ; He Humbled himselfe ; a Subject , Act , and Object . If you aske , Quis Quem , who humbled , and Whom : looke at the last words of the fifth verse , t is Christ Iesus . Not God the Father ; some heretickes held that ; the Patri-passians . Not God the Holy Ghost ; but the Sonne , the second Person . Why He rather then They , is a question for the Schooles , rather then the Pulpit . I say , t is Christ Iesus : He on this day dyed on the Crosse . He is both Agent and Patient in this Act. He humbled himselfe .

Men humble others ; loade them , till they fall ; and being downe , plough on their backes . T is honour to the poore , to sit on the footestoole of the Rich . On it ? nay under it , Iam . 2. 3. Nay there s a Man somewhere , that make some men his footstoole . Some men ? Yea Princes , even {αβγδ} , Princes of men . Kings to kisse his feet , that s little . But his foote must sit on the Emperours necke ; Conculcabo Leonem & Draconem , this loftie Leviathan , King over all the children of pride , tread on Emperours , humble Caesars selfe . All mightie men thus humble others ; Christ the Almightie God humbles himselfe .

And for the Agent in this Act ; as Christ humbled not others ; so did not others him ; but he himselfe . To the former point I used no proofe : It needed none ; this doth . Saint Paul saith else where , {αβγδ} , I lie not . Can he here ? Surely , it seemes , some others humbled Christ , seemes by the Gospell ; that his humiliation was not of his owne accord , but forc't . Against our Apostle are all the Evangelists , foure against one . They all afford us instances . Herod is one ; he humbled him , made him flie into Egypt . That s none . Christ was then but in Cradell ; t was not his flight , but his Parents . Or be that one : Who else ? An other Herod humbled him , mockt him cloth'd ; him in white . The high Priests bound him ; their Officers smote him , blindfolded him , spat in his face . Pilat arraign'd him , scourged him , crowned him with thornes , clad him in purple , nail'd him to the Crosse . The people wag'd their heads at him , and mocked him . Tetrarke and President ; Scribes , Priests , and Elders ; Sergeants , Souldiers and People , all holpe to humble him . And saith the Apostle here , Hee humbled himselfe ? Saint Paul may yet say , {αβγδ} ; he lies not for all this . All these did all these things , but as Christs instruments . All Agents in this Act of Christs humiliation ; but Agents adjuvant , subalternall all . Christs selfe the maine and prime ; all their activitie from and under him . Christs answer to Pilat will serve to all ; that he had no power , but what was given him , given him from above . From above , not in secular sense , from Rome , from Caesar ; but in Theologicall , {αβγδ} , from heaven , from God . And if from God ; then from Christs selfe : for Christ was God . And if God ; then must it follow , Man could not humble him : it must be selfe-humiliation . Be humbled for man God might ; but by man he could not . The Kingdome of heaven might suffer violence : Christ said it did . But the King of heaven can not . I say , Christ the Sonne of God , can not be humbled by the sonnes of men . Pilat and Herod , Gentiles and Iewes conspir'd ( S. Luke saith ) against Christ : but to doe what ? That onely which Gods hand and Counsell had determined . T was Gods {αβγδ} , Act. 4. 28. Christs owne Decree , that Christ should suffer , what he did . I say , Christs whole humiliation was his owne preordination .

Though Christ himself , for to be humbled , assum'd our nature , for that end : yet was he God still . His Godhead freed his Humanitie from force . Whatsoever he suffered , was voluntarie all . T is said expresly of his death , Mortuus est , quia voluit , He died because he would . T is so of all his sufferings ; All his humiliations were Quia voluit , because he would . The Officers ; that came with Iudas , to take him , fell they not before him ? they were many , and well weaponed : yet had they not the power so much , as to touch him ; till he cried , {αβγδ} , Let them alone , Luk 23. 51. He was faine to put himselfe into their hands . Had not he beene pleased to humble himselfe , whole Legions of Angells , many Legions were ready at his call , to rescue him .

But read wee not in Scripture , and that from Christs owne mouth , An non oportuit , ought not Christ to suffer ? Ought , argues a necessitie . It doth ; but not Coactionis , a necessitie of force . Prophecies had foretold all his Humiliations : they must be fulfilled ; and Gods eternall Counsell had decreed them : neither must that faile , But both the Prophet hath Quia voluit , Esay 53. 7. And in that Counsell , would and should are one . For the three Persons are peeres in Power ; one could not force an other : both in Power and Will ; Vnum sunt , saith Saint Iohn , all three are one . The sacred Trinitie graciously agreed , to humble God , so to save man . The Sonne offered himselfe voluntarily , Ecce me , mitte me . His humiliation was Necessaria but yet Voluntaria , saith Saint Ambrose . Sponte , saith Origen , of his owne accord , not of constraint . Christ presented himselfe an Offring to his Father : but it was a Free-will Offering . And Saint Ambrose observes the Evangelists phrase , Ioh . 19. 30. Tradidit spiritum , he gave up the Ghost . Yea Christ himselfe saith plainely , Nemo tollit eam , sed ego pono eam , Ioh . 10. 18. No man takes it from me , but I lay it downe my selfe . I doe some wrong to such judicious hearers to presse so plaine a point so much .

One word of the Act ; it needs not many ; for the next clause dot● expound it ; He humbled . The He was Christ , and Christ was God . Surely Humiliation is a strange Praedicate to such a subject , passive humiliation . T is exaltation better beseemes God . His name is high . The Iewes gave him seven names ; {αβγδ} is one ; that s excelsus {αβγδ} , the most high . His seat high , heaven ; earth is but his footstoole . His Acts high , David saith , Psal . 149. Would , could so high a Hee humble himselfe ? He would and could ; could in his Power , would in his Love , his love to man . God would be humbled , to save man .

But what meanes Saint Paul ? How humbles God himselfe ? God abaseth himselfe , if he but behold the earth , David saith , Psal . 113. 6. The earth ? Nay heaven ; it abaseth God to behold it , t is said there too . But Christ came downe to earth , not lookt downe onely . Nay to come downe , was little ; He had done that often , to Abraham , to Iacob , to Moses . But Christ was made earth , i . man ; man is earth . God said to Adam , Terraes , thou art earth . Here is a right humiliation , Homo ab humo . So Christ humbled himself ; disdained not , abhor'd not ( t is S. Ambrose word ) the Virgins wombe ; tooke mans base nature ; and in basest sort , borne in a stable , cradled in a cratch . His mother not a Queene ; that yet had beene some glorie . Papists salute her so , but superstitiously , Regina Coeli , Queene of heaven . Not a Lady , so they stile her too . They wrest that from her name . Maria sounds so in the Syriacke . A simple Ladie , that was faine to offer at her Churching in stead of a Lambe , a poore paire of Pigeons .

God to be man was great humiliation . But he would be humbler yet , abject himselfe to the lownesse of a servant . That s in the verse before my Text . There are honourable men , Princes and Counsellours ; so high , that David calls them gods ; Gods selfe doth , Ego dixi , I said ye are Gods . Such a one Christ might have beene . But he would be ( Saint Paul saith here ) of no reputation , the meanest of men . Herod despised him : that s no marvell ; he was a King . The verie abjects and dregs of the people , called him {αβγδ} , this fellow ; and nodded their heads at him . Priz'd by the Priests but at thirtie silver peices : Slaves are sold for more . Christ notes it in an Ironie , in the Prophet Zacharie , a goodly price , at which yee valued me . {αβγδ} , this fellow , fellow to Fishermen , Publicans and sinners ; not onely reputed a Carpenters sonne , but himselfe too a Carpenter , Marke 6. 3. I pray you pardon ; I spend in this too many words . I promised but one . Some farther degrees of Christs humiliation are intended in my Text , much greater than all these . You shall heare them in their place .

{αβγδ} , he became obedient . It became him to be so , that would humble himselfe . Obedience becomes humilitie . The Iayler in the Acts fell downe at Paul and Silas feet . There hee humbled himselfe . Straightwayes ( saith the storie ) He was baptized , and all his house . Saint Pauls selfe God humbled ; not himselfe ; a rebell against Christ . Christ feld him to the ground ; there s an humiliation , in Grammatticall sense , not in metaphor . As the Iaylor cried to him , so cried he to Christ , Domine , quid vis faciam ? Lord what wilt thou , that I doe ? So the people at the preaching of Saint Peter and Iohn Baptist , humbled first by their Doctrine , crie all , Quid faciemus ? What shall wee doe ? Still after humiliation followes a Quid faciam . No man is truely humbled but obeyes .

As it is with men , so it was with Christ . Thrice he humbled himselfe , prayed prostrate on mount Olivet before his Passion . Indeed his humane will desired to live , prayed against that Cuppe and Houre . But he checkt that will instantly ; and in all obedience submitted it to Gods : Fiat voluntas tua . T was fit he should ▪ for was hee not Gods Sonne ? He called God Father in that prayer . Sonnes obey earthly parents ; Christ would much more his . Yea Saint Paul saith to the Hebrewes , Chap. 5. ver . 8. that Christ by his sufferings learned to obey ; {αβγδ} , his humiliation taught him to obey . To end this , Divines observe in Christ a twofold obedience ; Active , his perfect performing of the Law ; and Passive , his patient endurance of the curse . The former I omit , ( t is parergon ) fits not either Text or time . The latter is my Theme ; t is it Saint Paul meanes ; and this Day requires it ; Christs Passive obedience . There are many kindes of it : you have heard of some already ; Christs usage , his course usage before Herod and Pilat , and by the Priests and people . The chiefe remaine , and follow here ; the utmost extremitie , Death ; and the basest indignitie , the Crosse .

Now craves this Argument a Chrysostome , a Nazianzen , an eloquent Apollos , mightie in the Scriptures , and fervent in the Spirit , to presse Christs Passion , to expresse his paines , to preach Christs Funerall Sermon . Weepe not you that can chuse , wonder not you that conceive not your Saviours sufferings on this Day , for your sinnes , and in your stead . In mans redemption Saint Chrysostome found five wonders , {αβγδ} they are his words . T was wonder-worthy , God would be pleased to hee reconciled to man , who had displeased , despised so mightie a Creatour : Base clay-clod man , a despicable worme , the King of heavens inexplicable Deitie . Great persons are irreconcileable . The wonder greater , Quod per filium , would , to save man , humble his owne Sonne ; for a servant , for a slave , Sathanae mancipium . A slave ? An enemy . Will a man part from his Sonne , to gratifie his Friend ? The basest begger will not , will beare it rather at his backe . Wonder more yet , quod per sanguinem . Christ must not onely become man , but miserable man . Many men are high and honourable . Termed I a man a slave ? Surely Christ was used like one , made bleed , whipt with scurges , crowned with thornes . Oh my hard , stonie , flinty heart ! Christ bled ; I weepe not . Teares are but water : can I not spare them ? My God swet bloud .

Saint Chrysostome hath two wonders yet , greater than all these , these in my Text , Christs Death , and Crosse . Of the Crosse anone ; first of his Death . Sufficed not bloud , foure blouds ? From the Circumcisers knife , in his Agonie , from the Scourges , and Thornes . Saint Paul saith , There is no Remission {αβγδ} , without shedding of bloud But Bloudshed serves not . God will humble his Son &c. Will God humble his Sonne , his Son himselfe yet further , even to Death ? Men and brethren , I will now no more bid you to wonder . I will crie with Ieremy , wonder yee Heavens for this . And so they did , heaven and earth both , both in their kind . The earth shooke , and the stones rent at Christs yeelding up the Ghost . And Chrysostomes five wonders , heaven quitted with five more . The Sun fell in Eclipse , and {αβγδ} , behold five wonders in the Eclipse . The Sun is never Eclipst , but at new Moone . It was then full Moone . The Suns Eclipse can be but partiall ▪ twas totall then . The Sunnes darkenesse lasts not long : It did then three houres . And the Eclipse began at the wrong side of the Sun : and so it ended too . So many wonders at one time , that a great Astronomer then in Egypt , beholding the Eclipse , and little knowing of Christs Death , cried out in admiration , Aut Deus naturae patitur , either the god of the world is now suffering some violence ; or the frame of the world will fall instantly a sunder .

Nor will I now bid you weepe any more : But I will say , weepe yee heavens for this . And so they did , Heaven and Earth both , both in their kinde . The eclipsed Sunne hooded his face , put on {αβγδ} , saith Amphilochius , clad his whole body with darkenesse , as with a sable robe , to be a mourner at Christs Death . The earth trembled with griefe , and rent her heart , i . the stones with sorrow . Nay she would not be comforted , but opened her graves , as it were her bowells . Oh the senselesse and gracelesse stupiditie of men , of me , of many , of most men , that have no compassion on Christs Passion ! when , our sinnes be the cause , the sole cause of his sufferings , yet shed not a teare on the day of his Death ! [ Christ cried alloud , and strongly . His cries Saint Paul calls Strong , Saint Mathew Loud , and needs they must be so : both strong , that rent the stones , and loud , that raised the Dead . ] Nay that in singularitie feast upon this Day , for feare of superstition ; or else in sensualitie , hawke , hunt , and dice , and dance away this Day .

His death , yet ( if you please ) worthy more wonderment . Let us wonder againe , we never can enough at this admirable Act of Christs Humiliation . You heard before of Chrysostomes five wonders . Christs Death was but one of them . Let mee adde to them three more , all in Christs Death . I say , for Christ to die , there are three wonders more . First , that he would , we being his enemies . Sinne had made us so . Will one friend die for an other ? [ One happily will . Nisus would for Euryalus , Me , me , adsum qui feci . And yet Poets will faigne , write Mira●da , not Cred enda . A father will for a sonne , David for Absalon , Would God I had died for thee . Never any for an enemy . ] The second , that hee should . Death is sinnes wages ; Christ had none , knew none . Adam had not died , had he not sinned , had liv'd till this day . Lastly , that hee could , being the Sonne of God . That the everliving God should die , like man ; that the Lord of Life should suffer Death ; that the ancient of dayes , as Daniel titles God , and he whose yeares can not faile , as David speakes of him , should yet give up the Ghost .

Is this the Immortall King , Saint Pauls terme ? That dwells in Immortalitie ? Esayes {αβγδ} Father of Eternitie ? Everlasting God , that lasted a few yeares , and died ; liv'd not halfe a mans age . A mans age David defines it threescore yeares and ten . Many live many moe . Christ not halfe so many , not thirty five . There s one saith , fiftie , Irenaeus doth ; An errour . Say Christ did ; yet that s scarce halfe of some mens yeares , some of our mens . Men have liv'd since the Floud foure or five hundred yeares ; before it twice as long . Iacob more than one hundred , many more : and yet he said , his yeares were few . Christ saw not the fourth part of them . Daniels ancient of dayes , dies a young man . Such speed made God to die for man ; hastned to death , to work us life ; would shorten his life , to sweeten his grace , {αβγδ} . He spurr'd Iudas to dispatch , Quod facis , fac cito , that thou dost , doe quickly . Hee needes no spurre , whom Sathan drives ; yet hee prickes him on ; thought the Priests Officers very slacke too , quickned them also ; told them , t was he , they sought . They went backward and fell ; told them againe t was hee ; put himselfe into their hands . Sathan hastned his end ; Himselfe hastned it more . So hungred Christ after our health , thought it long , till he delivered us . Himselfe saith it , Luke 12. 50. that he was pained till it was done .

But Ad quid tanta profusio ? Why would our Saviour humble himselfe thus ? His least humiliation was Meriti infiniti , the lightest of Gods sufferings sufficed to ransome man . Etiam non moriendo , even though hee had not died . T is a Popes saying , Saint Gregories , but the first Pope of that name and the best ; and the saying sound ▪ well construed . God could have saved us many wayes . T is not my speech , but Saint Austins . Late learned Writers say the same ; Peter Martyr doth . Potuit sed noluit , t is Saint Austins too . He could , but would not , chose this way , by Christs humiliation . Yea by Christs humbling of himselfe thus farre , even unto death . Weigh Christs least suffering by the worth ; it would have served to save tenne worlds . But God in counsell decreed this , Christs Death and Crosse : and therefore Christ must suffer both . Other , the least , had merit too , Meritum infinitum . But his Death and Crosse had Meritum definitum . What God in his Will , and his Spirit in his word had once set downe , that must be done : and therefore Christs selfe saith , Luke 24. Ought not Christ suffer these things ? And thus it behooved him to suffer , t is there too . There s H●c , & Sic , Thus , and these things , i . Death and the Crosse ; & Oportuit , of them both . Hee must be humbled so .

Thus low the Lord humbled himselfe : lower he could not . Death cald by the Civilians , Vltimum Supplicium , the farthest paine . There s no Plus Vltra , nothing after death . The Crosse is here : but that s for the indignity . Else t is before it ; before it in the Creed , Crucifixus & Mortuus ; death is last . Death hath a follower , Apoc . 6. 8. tis hell ; and some doe humble Christ to it , even to infernall torments . I dare not . Christ ( it seemes ) did not himselfe . If he did , Saint Paul is to blame , to omit it heere ; a worse degree of Selfe-humiliation , then all the rest . Death and Crosse are short of it . Scripture puts mans Redemption on Christs Blood onely , and these two , his Death and Crosse . And In Rebus Fidei , matters of Faith , Scripture phrase shall confine me .

To end this , Death of all dreadfull things , the Philosopher cals , {αβγδ} , most terrible , cald by Iob , King of Terrours . Nature shuns it , flies it , will suffer torture , to scape it . Sathan though a Lyer , said that true , A man will give all that he hath for his Life : but not his life , for all that the World hath . God had no greater terrour , to fray Adam from the forbidden fruit , then Morieris , thou shalt Dye . I will not Dye , saith David . David would not ; but Christ would , Davids Sonne . Man will not , when he must ; yeelds , but of force . Christ would , and needed not ; needed not , but that he would ; dyed , quia voluit , you heard before , because he would . Why say I , needed not ? Himselfe saith Oportuit , hee ought , and must . Must , because Man . All men must die . Christ must come under statute , if he will be Man , Saint Paul saith , statutum est , Heb . 9. 27. Death to man is a Statute , Omnibus , to All men . Tanti constitit nasci Deum , if God will be Incarnate , and be borne a Man , then he must die . But still Must , Quia Voluit . Death came by Sinne , had not beene , but for it ; is but where it is . Christ having none , needed not dye . Say , Death had beene , though Sinne had not , as once Pelagius said : yet was Christ free . Kings priviledge their Sonnes from many Lawes , Satutum est , reacht not to him . Yet even to Death , fearefull to All flesh , the Word , made flesh , humbled himselfe . His Flesh , though Gods , feared it , like ours ; swet for feare of it , his sweat blood ; prayed to escape it , thrice , and earnestly . At that instant it did ; but instantly yeelded , Non quod ego volo , humbled it selfe even unto Death . I must breake off this Argument , though loath . The Crosse craves audience too ; a Word of it .

Was Death an horrour ? What s the Crosse ? it s farre more horrible . The kind of Death is oft more fearefull , then Deaths selfe . The Crosse is ▪ a shamefull , a painefull , an Accursed death . For shame , foedum Supplicium , a filthy death , Alexander ab Alexandro so termeth it . T is Superlative in Saint Bernard , Mors turpissima , a most filthy death . The like in Greeke in Nonnos , {αβγδ} , a most opprobrious death . And that use Iulian the Apostata makes of it , cals Christ in despight , {αβγδ} , the Crucified , the Staked God . For paine , Saint Bernard had Turpissima , but Durissima withall , a hard , a grievous , t is Superlative too , a most grievous death . Some other may seeme worse , the Wheele , Fire , Lentus Ignis , Gideons thornes , many in the times of the ten Persecutors . The tormenting paines of any Death , who can tell , save the Sufferer ? That Christs was exquisite , his cries , {αβγδ} Saint Pauls phrase , his strong cries argue , strong cries for strong paines ; like the cries of Women in their paines . His paines like theirs , cald so by Saint Peter Act. 2. 24. indeed greater , but he had no greater word for them . Tantus angor , saith Luther , such anguish never man endured . How can he tell ? Heare Christs selfe , that felt it , Lam . 2. 24. See ( there saith our Saviour ) see , if any Sorrow were ever like to mine . That it was a strange slippe in Saint Hilary , a learned and godly Bishop , to deny Omnem sensum doloris , that our Saviour felt not any paine at all . For the Curse , Scripture is plaine , {αβγδ} , accurst be every one , that hanges upon the Tree . And its Superlative too , accurst above all kindes of Death , Nihil execrabilius , saith Saint Augustine , none more accurst then it . And this doth Saint Paul meane , when hee saith , that Christ was made a curse for us , Gal. 3. 13. that is , yeilded himselfe to a cursed death for us . T is not my Glosse , but the Fathers .

Say , Christ would di● ▪ He might have chosen yet some fairer death . But as he dyed , Quia voluit , because he would ; so dyed he also , Quomodo voluit , as he would Not to death onely , but to this shamefull , painefull , cursed death , death of the Crosse , humbled he himselfe . Charos habuit , quos tam charè emerat , He loved us dearely , that bought us so dearely . Death was sinnes debt ; and Christ would pay it . But must he pay it so ? Sinne necessitated death ; but not the kind of death . Would not some other serve ? Sufficed it not {αβγδ} to be slaine ? Christ foretold that . But must it needs be {αβγδ} Crucified too ? Would not ( Tolle ) suffice , two Tolles , away , away with him ; but it must be Tolle in Crucem , two of them too , Crucifie , crucifie him . Would Christ be a Sinne-offring ? and must the Crosse be the Altar ?

Christ would {αβγδ} , be put to death . Die naturally he could not , as we doe . Adam should not , had he not fallen . God made Man Immortall . Christ , but that he would , needed not die . Age could not weare him . Sickenesse is from distemper : Christ could not be sicke . He must be put to death , if he will die . Nor could he that neither , but that he would . As God ; nay as man , Man in Gods image , without sinne , is not subject to death , to any death , naturall or violent . Yet Christ willing to die , why would he die thus ? The Iewes offered to stone him , offered twice . Christ would not die so . They would have throwne him downe from the edge of an hill . Neither would hee die so . He would die thus . A shamefull death , painefull , and accurst ; to free all sinners , from all three , shame , paine , and curse , all due to sinne .

Blessed be this day ; t is surnamed good ; t is well worthy : on which such good , so much good was done for us . T was an Accurst death ; but the day is blessed , is , and will be , for ever . God be blessed on it and for it , by all Christians . I dare not blesse the Crosse ; t will be misconstrued . Worship it I will not ; but honour it I will . The Church hath ever . Is t for nought ? to Christ Mortifera , but to us Salutifera , saith Saint Augustine , brought death to him , wrought Life to us . The Crosse of Christ , a Crowne to Christians . And Christian Kings all crest their Crownes with it . Blessed be the Father , whose Sonne dyed on it . Blessed be the Sonne , who humbled himselfe to it . Vnto both which blessed Persons , with the Spirit of them both , be worthily ascribed all Blessing , all Thanksgiving , this blessed Day , and evermore .

THE PASSION OF OVR BLESSED SAVIOVR . The fourth Sermon . PREACHED VPON GOOD-FRYDAY . 1 PET . 2. 24●

{αβγδ}

By whose stripes ye were healed .

THE Argument o● my Text is the Epitome of the Gospell : [ Esay is an Evangelist : ] reduced to two Heads , Christs Passion , and mans Redemption . But foure significant words . Of which , because the last is put in Physike Metaphor , wee are healed . I will fit the rest to that ; And observe in this short Scripture these foure particulars , a Physitian , a Medecine , a Patient , and a Cure .

For the first , the Physitian is not nam'd , but noted onely . But the Note note-worthy ; the whole Testament hath not the like , two Relatives at once , in the Originall ; as if I should say , Cujus liv●re ejus santi sumus , by whose stripes of his we are healed . Let us turne the first into an Interrogative , and aske , Cujus livore , by whose stripes are we healed ? Looke backe ( for the Notes bid us ) to verse 21. there he is nam'd , t is Christ . He is the Physitian , an honourable one . Wise Nestor saith in Homer , {αβγδ} a Physitian is {αβγδ} , a man more worth than many , {αβγδ} a man , a Physitian . The Physitian here is God . The Patient here could not be cur'd by man , by meere man . It must be Christ , Gods Sonne , Gods selfe : By his stripes we are healed .

Is there no balme in Gilead ? None in Ashur to heale Ephraim ? Can neither Iew , nor Gentile , can not the whole earth afford us a Physitian , but our health must come from heaven ? Nay , not any in heaven neither , either Saint or Angell ; not Raphael himselfe , that hath his name of Healing , able to releeve us , but onely Gods owne Sonne ? O the dangerous , desperate , deadly disease of sinne , that none can heale but God ? That is not purged but by bloud onely , {αβγδ} saith the Apostle , without bloudshed no remission , and that the bloud of God . Must wee bring water out of a Rocke for you ? saith Moses . Here is more . Must God fetch bloud out of a Rocke for us ? Petra erat Christus , The Rocke is Christ . Must God bleed to medecin man ? For so Paul cals it , Act. 20. 28. th● bloud of God . Sin is not Homicida only , but Deicida too saith Ber. slaies not man only , but God too : slaies that , saith Basil , that can not be slaine : the Immortall soule . He makes that strange . What is this ? The Immortall God ? Say , it were no more then the terme here in my Text ; not Death , but Stripes . Must the purging of man , be by the scourging of God ? To tame a Lyon , they use to beat a Dogge . But here the Lyon is beaten for the Dog ; the generous Lyon of the tribe of Iudah , beaten for the sinner , a Dogge , a dead Dogge .

Sinne is a sore , which none but God can salve . There is an evill , which Kings cure ; call'd therefore the Kings evill . Sinne is Gods evill ; Gods selfe cures it in person . Such was his love , hee would ; such was our need , he must . Hee must , or wee must : Hee must suffer , or wee must perish . Christ saith , Oportet , the Sonne of man must suffer . But that Sonne of man , is the Sonne of God . T is God heales all infirmities , Psal . 103. both heales them , that is , covers them ; go not to the Pope for pardon , t is Gods prerogative : and heales them , that is , cures them . Trust not the Mediation and merits of dead Saints , nor the Almes and Orysons of living men . Multitudo medicorum perdidit Caesa rem . One ●ole Physitian serves the soule : Christ is that one . If it call for moe , it will perish under them . Let the Papist pray , Tu per Thomae sanguinem , crave health by Thomas Beckets bloud , God teach me to say , Tu per Christi sanguinem , to beg it by Christ Iesus bloud . He is that Tree in the Revelation , 2. 22. That heales the nations . Sing with David , Sana me Domine . Say with Ieremy ; Lord , heale me , and I shall be healed . Peter said to Aeneas , Iesus Christ maketh thee whole : he meant of the body . But t is as true of the soule , and Peters speech too , Non est in alio , there is no health , but in him onely . T is ingraven in his name , Iesus , a Saviour ; not onely in the Hebrew , but in the Greek too ; even the terme in my Text alludes to it . And Epiphanius confirmes it , {αβγδ} , a healer , {αβγδ} a Physitian . Cyril joynes both etymologies together , saith Iesus is called worthily , {αβγδ} , there is both a Saviour and Physitian too . T is Christs own crie , Esay 43. Ego sum , Ego sum , it is I , I alone ; there is no Saviour besids me .

There s one excepts one , he that made the Mariale , is bold to joyne the Mother to the Sonne , makes Marie helpe her Sonne to heale . Nay , makes the Mother to thrust out the Sonne , bids flie to her name onely ; that alone will serve to heale . Then Saint Peter wrote false Greeke , and Esay but bad He brew , By his stripes we are healed ; they should have said , by Hers . Let them either leave Saint Peters Chaire , or hold them unto Saint Peters Faith , Non est nomen aliud , there is none other name under heauen ; no nor in it neither , by which we must be saved .

But besides the Oportet , or neede of him to heale us , that he must , or none ; there is a Complacuit too . God of his Love to us , would by his stripes worke health to us . A Love-worthy double wonderment , both in the Father , that would not spare his Sonne , and in his Sonne , that would not spare himselfe . For the first , will a Father part from the fruit of his body , to gratifie his friend ? Or will a Mother give away the child of her owne wombe ? The basest begger will not , but will rather beare it at her backe . But God hath , Dedit , saith our Saviour , he hath given us his onely begotten Sonne , and that ( Dedit ) is a ( Tradidit , ) the Fathers so construe it , hath delivered him to death for us . God spared Abrahams sonne , and sent a Ramme to ransome him . When Abrahams knife was even at Isaacks throate ; an Angell cried to him to hold his hand . He did not so unto his own ; but committed him to the moode and malice of the Iewes to be tormented , to be slaughtered . Say , there was an Oportet , Mans sinne must have a sacrifice ; must the Father be the Priest ? For so he was authoritativè though not executivè . Say , the Sonne must be the sufferer : must the Sire needs be the Offerer ? Could there be found none other to give him up but God ? The Father so farre to forget all affection , to sacrifice his Sonne ? And for the Sonne , say , he would appease his Father with an offring , would he find nothing to offer , but himselfe ? O altitudo ! Oh the depth of the riches of the love of God! Was there no ransome for the sinne of man , but onely the offring of the Sonne of God ? The Altar was the Crosse ; and must Christ be the Crucifixe ? Peters advise is plausible , Propitius tibi esto , every man will favour , who will not ? Spare himselfe ? Christ would not . Hee might have said with Moses , Mitte per quem mittes , Father , send some other . But he said with Esay , Ecce ego , mitte me , Here am I , send none but me .

Sinne ( saith Saint Augustine ) Aut sanabitur , aut damnabitur , must be either heal'd , or damn'd . Gods Sonne would heale it by his owne bloud . Per semet ipsum ( saith the Apostle ) Himselfe hath purg'd it by himselfe . T was Hee , was stript , {αβγδ} , saith Matthew , was whipt , Pilat scourged Iesus , the Text saith ; was crucified , The Lord of glory , saith the Apostle . Basilides that grosse Hereticke , said it was he : Irenaeus so writes of him . T was not Christs selfe was crucified , but Simon of Cyren in his shape , and Christ stood by invisible . The Centurion shall judge him ; Certainely ( saith he ) this was the Sonne of God . Nay Atheists shall judge him : Lucian that prophane derider of Religion calls him {αβγδ} , the Crucified Sophister ; a Sophister , but crucified . Though he beleeved not in Christ crucified , yet he confessed Christ was crucified .

Physitians sometimes heale by bloud , but their Patients bloud , or some Fowles or Beasts bloud , not by their owne . Hee bore our sinnes , saith Saint Peter in his body . Which to force us to note ( t is in the very verse ) he doubles here the Relative , {αβγδ} , by whose stripes of his , wee , saith Esay , yee saith Peter , that is , all men are heal'd . A note ( I said before ) note-worthy . The Actor , and the Instrument are not lightly one . Heere they are , {αβγδ} , Epiph . Christ is both Priest , and Sacrifice . Or ( as Saint Augustine speakes to the Physicke metaphor ) Ipse Medicus , ipse Medicina , both Physicke , and Physitian . The Priests of Aarons order cur'd sinne too in their kind . They wrought the same Act , but by other instrument : by blood , like Christ , but by the blood of beasts . Hostia was Bestia , beasts were sin-offrings . Both they and He shed blood , but they {αβγδ} , saith Chrysost . they the blood of others , he his owne ; both {αβγδ} , Cyril . both {αβγδ} , Naz . both Sacrifice and Priest . Thus much for the Physitian .

The Physicke followes , it is Stripes . Stripes should seeme rather to make sore , then sound ; to wound , then heale . A strange medicine to cure a sicknesse . I find in Scripture a Shaft , and Shield of Health , a Helmet , and a horne of Health ; but not a Stripe of Health . I read of sinne to be punished by Stripes , Psalme 89. chastened with rods , there too . But of disease cured by Stripe , but onely once : Iasons Impostume , which Physitians could not cure , was cured in fight by the stroke of a Sword . Tullie reports it . Heere is mans sinne healed by Gods Stripe , one stripe heald by another ; sinne the Serpents sting , Sathans stripe , heald by Christs stripe . As the yong Pelicanes hurt by the Serpent , the damme cures with her blood . Christ heald many by his Words ; Verbis , and that was miraculous . But to heale any by his Stripes , Verberibus , especially passive stripes , vapulabat & curabat , saith Augustine that exceedes all Wonders . Mirabile & Incomparabile , t is Augustines too , not strange alone , but incomparably strange , that the Physitian must be sicke , that the Patient may be whole .

Christ to heale sinne , must suffer , must suffer ( multa ) many things , Math . 16. Hunger , thirst , temptation , scorne , contumely , bandes ; all farre unfit for God to suffer : and yet these were the least and lightest . But his sacred Body to be beat with scourges , Foedum Supplicium , as a Schooleman cals it , a paine so base , as might not be inflicted on a Burgesse of Rome , to lay it on the Lord of Heaven , Oh the bowels of his love , that suffered it ! Oh the prodigiousnesse of sinne , that caused it ! Why heald he not our sinne by some Apothecaries drugs ? Solomon disables them , neither Herbe , saith he , nor plaister ; but Christs Stripe . Not the stripe of a reed , though they smote him with that too , that was not {αβγδ} , that haply drew no blood . Not the stripe of a rod ; they thought that paine too mild for him . But they did {αβγδ} , whip him with sharpe scourges . Nor were his stripes but few ; though the number heere be singular , t is an ordinary Trope , one put for a multitude . Being scourged for us , who know our masters will , but doe it not , his stripes were many . He that had not ( as Saint Augustine saith ) peccati vestigium , the print of any sinne , had the print of many stripes . There was indeed in the scourgings of the Iewes , plagarum modus , a stint of stripes , Deut. 25. they might not exceed fourty . But Christ heere sentenc't by the Romane Iudge , was scourg'd ( t is likely ) after the Romane use . Twife it is thought ; and that of purpose in most cruell manner , to move the people ( if it might be ) to compassion . One Officer sufficient to chasten many : foure set to torture one , as is gatherd by the parting of his robes into foure parts , and those foure all souldiers , men lightly neither of the lightest hands , nor softest hearts . Nay there is a Spanish Postiller , writes I know not on what ground , that the Iewes fearing Pilate would discharge him after stripes , gave money to the Officers , to scourge him to death . And for the instruments , it was but quasi flagellum , Saint Iohns terme , but ( as it were ) a whip , and but of small cords , with which Christ drave the buyers and sellers out of the temple . This was {αβγδ} , not {αβγδ} , a scourge , a scorpion , that Christ was beaten with . Saint Marke indeed hath but {αβγδ} , he would but set forth the indignity : but Saint Iohn to expresse the extremity too , hath {αβγδ} , the more cruell terme , yet all this was but stripes .

But Stripes though sore , though many , would not serve . Etiam vilescam adhuc , as David said to Michal , ●hrist would be yet more vile , suffer yet more shame , more paine to h●ale our sinnes , wounds , death , the Crosse , durissimam & turpissimam , Bernards termes , the most grievous and most odious execution , that they had . The terme in my Text hath a double Synecdoche , one stripe for many , and stripes for his whole passion . Christ would approportion his suffrings to our sins . As our sinnes are from the crowne of our head to the sole of our foote , Esay ; so were Christs wounds ; his head crownd with thornes , his feet naild to the crosse , t●tum est pro corporae vulnus . Not toucht onely , as the Hebrew word signifies ver. 4. and yet God bids , touch not his annointed ; not toucht alone , but smitten : not that onely , but blood drawne , yea wounded and broken , ver . 5. One may touch without stroke ; Thomas toucht him , handled him . One may be smitten and not bleed ; they smote him with their hands , and with a reed . Nor is every bloodshed cald a wound . His head bled , prickt with the thornes , his backe lasht with the scourges , his whole body in his agony : and yet his wounds are counted but five onely , two in his hands , as many in his feet , and the fifth in his side . Call them what you please , heere is blood store . Christs blood Peter cals pretious . Surely it seemd not so to Pilate , and the Iewes , they made no spare of it , totus pro corpore sanguis , Christ nothing but blood ; not Grumi , drops onely , as in his agony , but Vnda sanguinis , saith Bernard , a flood of blood . That that which Zipporah , Moses wife said unto her husband , Sponsus sanguinum es mihi , thou art a bloody spouse to me ; and yet that blood was her Infants , not her owne , and that shed but once , Christ may justly say to the Church , which is his Spouse , Sponsa sanguinum es mihi , thou art a bloody Spouse to me . I pray you note the number , Sponsus sanguinum , Grammar hardly beares it , but the Originall is so . We are not borne ex sanguinibus , Ioh . 1. 13. but we are heald ex sanguinibus , not by one blood , but by many , that is , by blood shed often .

Ad quid perditio haec ? What needs all this profuse effusion of blood ? The Oportet did not necessitate so much . One drop would have sufficed to have healed the whole world . Nay what needed blood at al ? Not only not his death , but not his stripes , nay not the least indignity , that hee suffered all his life , was of absolute necessity . The least ache of his least finger had been Meriti insiniti , meritorious enough to have medecind all the world . But his Blood , his Death , his Crosse was Meriti definiti ; God had determind it : and thence came the Oportet ; both that hee should suffer , and he should suffer so . Christs Passion , both the Matter and the Manner too , both have the Oportet . Looke Luke 24. 26. there s Oportet haec , and ver . 46. there s Oportet sic . Else God might have heald us sine hoc holocausto , without sacrificing him , faith Cypr . Quis negat , ( saith Saint Bernard , ) that Almighty God might have found out other meanes for Mans Redemption . Etiam non moriendo , Greg . Christ could have releived us , and not have dyed for us . His onely Incarnation could have cured us . As the Centurion said to Christ , Lord , say but the word ; and my Servant shall be whole : So might the Sinner say to God , Lord , send but the word ; and thy Servant shall be whole . Nay in the Centurions very termes , Lord say but the word . The curse of sinne God could have canceld , etiam sine Adventu , even without Ser . 19. de Sanctis , Ep. p. 499. B. Christs Incarnation . Athan . God could have cured us otherwise , Sapienter & Fortiter , Augustine , in his Power and Wisdome : but he would doe it Suaviter : and therefore tooke our flesh , to beare our paine in his owne person . He would suffer stripes , hee would suffer death for us .

Why God would worke by blood , what he could have wrought by Ep. 190. word , Aske him , saith Bernard , I know , Quod ita , but not Cur ita , That he did so , but not Why he did so . And yet one Why Christ yeilds himselfe : Sic Deus dilexit , a great cause , and a sweet , the Love of God . Christi viscera patent per vulnera , Bernard . Christs Passion came of his Compassion . That Love bred the Decree , that Christ should die . That Decree brought the Oportet , that he must die . And that death brought our health .

T is but Stripes in my Text ; but that s by figure , a {αβγδ} , more meant , then said ; his Stripes put for his death . Not that Saint Peter ; meant to extenuate Christs Passion by a terminus diminuens : for in the beginning of the verse , the Crosse is mentioned too , and his death implied under it ; by which death we are healed . Not as Iudah said of Iacob and Benjamin , the life of the father hung on the life of the sonne : Lib . 22. c . 22. de civit . dei de Trin . 10. but our life hangeth on Christs death , our health , on his stripes . Medicamenta be tormenta , Saint Augustine saith , t is true heere , our Medicine is Christs Torment . I will not heare Saint Hilary , that faith , Christs Strom . 6. p. 276. Passion had no paine . He wrongs Christ much . It was Clements errour too , that Christ did not suffer , could not suffer paine . I will not argue it ; t is but a parergon . Onely but heare the Prophet crying in Christs person , Si est dolor , sicut meus , See if any sorrow , any griefe be peere to his .

To end this second terme ; it seemes some hang not their health on Christs stripes ; no nor on his death . They will have Christ to have suffered for our sinnes , the paine due unto our sinnes ; the whole paine due unto our sinnes : which is not death onely , but hell too . But the Scripture determines Christs Passion in his death . That they will grant too . But they will have Christ to have suffered hell alive , hell in his Soule . Mens conceipts are free : but Gods word warrants but his death onely to redeeme us . His blood was a full satisfaction for our sins . the dignity of his Person supplied the rest of Gods sentence on our si●ne . His bloud alone was of merit infinit ; because , as you have heard , it was the bloud of God . For how was Adams sinne infinite , that it should be punisht with Hell , a paine infinite ? But because it was committed against God , who is infinite . Even so was Christs Death infinite , because it was suffered by Gods Sonne , who is infinite . That Christ should suffer the paines of hell in soule , let Heretickes hold it , ( twas first their Paradoxe ) it is not worthy of Calvin and Danaeus , or any learned Protestant . A drop of Christs bloud , being the Sonne of God , is equipollent to all the paines of hell . I have once or twice before lighted on this point . Saint Austin shall conclude it , Quis audeat dicere ▪ Who dareth be so bold , saith Saint Augustine , as to say that Christ Epist. 99. suffered death in his soule .

The next point is the Patient ; Gods Sonne himselfe hath suffered , suffered much ; but Cui bon● , to whose benefit ? The Physitian hath ministred Physicke to himselfe , but not for himselfe . For hee ailed nothing . The stripes were his ; but the health is ours . The change of Person is worthy much wonderment ; the Medecine applied to one , the cure wrought on another . He scourged , we healed . Christ tooke the Physicke , but to Medecine us . Is he not our Head ? As to cure the bodie being sicke , the Head is faine to drinke a bitter potion : so we , that are Christs members , being sicke of sinne , Christ , who is our Head , is faine to take the Physicke , a loathsome and irkesome purgation , to heale us . Not a dose of Oximel , Vinegar and Honie , sowre and sweet together ; but Vinegar and Gall , whatsoever ; to heale us .

The Project of Christs Passion was to ransome man . Charitie ( they say ) à semetipsa incipit , beginnes at home . Christs charitie did not ; it began , proceeded , and ended , all in us . Whatsoever our Saviour either ferebat or gerebat , either did , or abidde , it was for us . Both Natus nobis , & datus nobis , Esay 9. 6. he was delivered out of the wombe for us , and hee was delivered up to death for us . For us men Incarnatus , saith the Nicene Creede , and for us men condemnatus , bred for us , and dead for us . T is tenne times in this Chapter , that his suffering was for us .

We are healed ? Who we ? Wee , whose father is corruption , and the wormes our sisters , and kindswomen , Iobes termes . Wormes our sisters ? Wormes our selves : both Iob and David call us so . Gods selfe in Esay calls us so . Wee , whose strength is as the leafe , the faded leafe , and our substance as the drie stubble ; loathsomnesse our beginning , and rottennesse our end . Gods honorable and blessed Sonne was scourged for miserable and wretched man : the Sonne beat for the servant ; Vt redimatur servus , mactatur filius , Aug. The Sunne slaine for the servant . Againe , who we ? We that are ficke of sinne , spiritually sicke . Christs cure is not meant of corporall diseases , because Christs cure which he wrought on their bodies was an earnest of the health : And therefore in Saint Peter , it followes on this Text , That we all are gone astroy , all of us lost sheepe . Christ came not to save , but that which was lost . The whole have no neede of the Physitian , but the sicke . The finner is Christs Patient . The Pharisee is a Saint ; his owne inherent righteousnesse serves to secure him ; he is safe without a Saviour : Hee is no Nominative case to this Verbe . Christ is a Shepheard ; all men are his sheepe . But hee that straies not , him Christ seekes not . For he was not sent , but to the lost sheepe . It is a sweet saying , and worthy all embracing , that Iesus Christ came into the world , to save sinners .

An other thing remarkeable ; the number is changed too , not the Person onely . He scourged , we healed . Ad unum poena , salus redundat ad plurimos , by ones mans stripes comes all mens health . Hee heal'd hundreds in his life , but thousands in his death ; he heald all . S. Iohn saith , the whole world . The Tense being Aorist insinuates all times , our Ancestors , our selves , our posteritie , have beene , are , shall be healed by him . All ages have their health from him . Siraks sonne saith , Iniquitie is as a twoedged sword ; the wounds of it can not be healed . He meanes , it can not by the Art of man ; but by the smart of God it can . All sinners have interest in Christs cure , that will ; that will embrace it . We would have healed Babylon , saith God , but she would not . Onely Infidelitie doth Ponere obicem , shuts the doore on the Physitian , bolts and barres him out . He died for all , {αβγδ} , as much as lay in him , saith Chrysost . His Passion was {αβγδ} , a counterpoise , saith Chrysost . to the sinnes of all the world . That all have not health , is because all have not faith . Saint Ambrose shall end this , Christ was solutor aeris , alieni , the debt was ours , but Christ hath paid it : he paid what we ought . God can not aske it us . He hath satisfied the Creditour , and wee have Gods acquittance . So much for the Patient .

The Cure is last ; t is Health . Strange that such Physicke should work such effect ; that stripes should heale . But Medico omnipotenti , saith Saint Augustine ; When God Almightie will be the Physitian , every thing will be a medicine . Strange the touch of one corpse should revive an other , 2 King . 13. But it was a Prophets corpse . Strange , Salt should helpe either bitternesse of water , or barrennesse of land ; more likely to hurt both . But a Prophet did it too . Strange , Clay and Spettle , should make a blind mansee , Sputum & lutum , an ointment likelier to make one blind . But t was Christ , Gods annointed , that annointed him . He whose spettle anneald him , by his stripes hath healed us . God can bring light out of darkenesse , life out of death . Said Austine , Medicamenta , were Tormenta , medicines are torments ? We may turne the termes , Tormenta be Medicamenta , Christs torments are our ease . The Crosse , which ( saith Saint Augustine ) was Mortifera unto Christ , brought death to him , was salutifera to Christians , wrought health to us .

The Preacher saith , there is a time to kill , and a time to heale . Both met here together ; the killing of Christ was the healing of Christians . Virtus mea Domini infirmitas , the Lords weakenesse is our strength , saith Ambrose . Doe men gather grapes on thornes ? Christian men doe . The bloud of Christs thornes , is the bloud of our grapes , our wine in the Sacrament : His bloud called therefore by the Fathers {αβγδ} , soveraigne bloud ; and the wine in the Eucharist , the type of Christs bloud , the figure of salvation , Nazianzens terme , {αβγδ} , Chrysostome hath Saint Peters terme , Christs Gall was our Honie , His Vineger our health . Crux , Mors , Inferi , his Crosse , his Death , his Hell , our Life , saith Hillary . Lib . 2. de Tri . Yea his Crosse ( saith Damascen ) our {αβγδ} the health both of our soule and body . His Death , {αβγδ} our {αβγδ} Amphiloch . His Death our immortalitie : Sanguis Christi , clavis Paradisi , Hier . not our health onely , but our heaven to , the bloud of Christ , the key of Paradise . The Fathers are rich in these resemblances . [ For is he not Life ? Ego sum vita . Is he not health ? Salutare tuum , saith Symeon , Gods saving health ] Cure presupposeth sicknesse . For why should there be {αβγδ} , where there are not {αβγδ} , what needs Remedy , where is no Malady ? Cure ( I say ) presumes sicknesse , or disease , some wound or maime , or some unsoundnesse . What is sinne , but a sicknesse ? {αβγδ} , the soules sicknesse , saith Saint Balsil . Bernard calls Malos mores , malos humores , sinne a right peccant humour , as Physitians speake . Esay calls sinnes Languores , 53. 4. that is sicknesses . The Palsie , the Apoplexie , the Feaver of the soule , the Fathers termes all . Adams sinne a Leprosie ; like that of Gehezi , it cleft to himselfe and to his seed for ever . Nay , the sinner is not onely sicke , head sicke , heart sicke , Esay 1. 5. but wounded too ; all so●es and swellings : Running sores ; My sore ranne , saith David , His paine not in one part , as the Shunamites sonnes , My head , my head ; as Ieremies , My belly , my belly : but sicke and sore all over . Non est sanitas , there is no whole part in him ; and the paine so great , that David roard in the sense of it . And this , not for a fit , dolor , si gravis , brevis , the sicke mans comfort , sharpe paine , but short . But sinne lies ledger in the soule ; the sinner sicke to day , to morrow , this moneth , the next , whole yeares , many yeares ; not 12. like the woman with the fluxe of bloud ; not thirtie eight , like the sicke man at Bethesda ; but all his life ; and that without any Lucida intervalla . Yea life is Punee unto sinne : Man is sicke of it from the wombe , borne in sinne , saith David ; from the seed , conceived in sinne : sinnes before hee breathes . Prius incipit macula quam vita . Amb. in Apologia David , Cap. 11. That is for the length of it ; and for the strength , sicke dangerously , desperately ; even unto the death , death both of soule and body everlastingly in Hell .

Of this fearefull sicknesse , by Christs stripes wee are healed . His bloud hath cleansed us , hath washed us , Saint Iohns termes , hath purg'd our sinne , saith Paul , all our sinne . It is the right woundwort , that soveraigne Panacea , which c●res all diseases . Hee heales ( saith David ) all our infirmities ; not heales them onely , that is , covers them ; but he cures them , hee removes them : Tollit ( saith Iohn the Baptist ) he takes them quite away . His healing us , consists in wholy quitting us both à culpa , & à poena , both in abolishing of sinne , and in vanquishing of death , both first and second death . Wee die still indeed : but to the Iust , death is no punishment . Mortem ( saith Bernard ) quam pertulit , sustulit , Christ by dying hath slaine death ; {αβγδ} , Iustin Martyr ; Death is put to death : I say , Christs stripes have healed both staine and paine . Sinnes whole debt , Christ hath discharged ; nothing for us to pay ; no not in Purgatory . No relicke of sinne uncured ; no arrerage of paine unpaied . Bellarmine faith there is some ; but Canus as great a Bishop , and as learned as he , saith there is none . Christs satispassion ( Luthers terme ) is our satisfaction , his sole satispassion our whole satisfaction . It hath made us 〈◇〉 whole . By Christ Crucified , we are Iustified . I must end ; Christ is 〈◇〉〈◇〉〈◇〉 Physitian indeede ; verè medicus . Epip 〈…〉 a right 〈◇〉〈◇〉〈◇〉 purged our sinne , and made 〈◇〉〈◇〉〈◇〉〈◇〉〈◇〉 {αβγδ} ; and he hath given us his Spirit , to 〈◇〉 and 〈◇〉〈◇〉 not sinne hereafter , the other part of 〈◇〉〈◇〉〈◇〉 vative .

THE PASSION OF OVR BLESSED SAVIOVR The fifth Sermon . PREACHED VPON GOOD-FRYDAY . MAT . 27. 4. Saying , I have sinned in betraying Innocent Blood .

THey are the words of that gracelesse and desperate Disciple , that betrayed our Lord Iesus ; his confession of his Fact . An Office , fits his name ; Iudas signifies confession : but of better Object ; Confession of Gods glory , not of Mans shame . For Confession is twofold , Dei & Rei , of Gods glory , or Mans guilt . Heere you have Confirentem Reum , the Confessour a Transgressour . A Fact Confest , Saying : confest first Generally , t is sinne , Peccavi , I have sinned . Then specified , t is Treason , I have sinned in Betraying . The Object , a Iust Person ; and the end , to Death ; in betraying Innocent Blood . Saying , I have sinned , in betraying innocent Blood . Of these Particulars in their Order .

Saying . T is a chance , but some Popish Postiller observes in Iudas story the three parts of Penance ; ( twas not worth the while to search ) Contrition , Confession , and Satisfaction . And that , just marshald in that Ranke , which is required , Contrition first , in the verse before , He Repented himselfe . For there is Dolere in {αβγδ} , that Terme implies sorrow . Then Confession , heerē , Peccavi , I have sinned . And Satisfaction in the next ; he cast downe their money ; full Restitution , all he had received , thirty peeces of silver . Three materials indeed , very requisite in Repentance : In show , all heere ; but in show onely . His Contrition but {αβγδ} ; a word of sinistre sense , observed so by the learned . Surely , it was no godly sorrow , that ended so ungodlily in selfe-murther . His Satisfaction perverse , made to the Priests and Elders , whom he had not wronged . Hee had wrought the Feat , and was worthy of the Fee . It was Christ , whom he had trespassed ; hee should have recompensed him . And so is his Confession heere , perverse too ; made onely to the Priests . Hee should have made it unto God also . But the Priests serve him accordingly ; send him away with a Tu videris ; his sinne concernes not them ; let him looke to that himselfe . Haply had he gone to Christ , confest to him , he had beene pardoned , Saint Ambrose saith . Haply ? nay certainely , had he gone to him . Why should he doubt ? To how many had he heard him say , Thy sinnes are forgiven thee .

Saying . See how workes of darkenesse , needs will come to light . Sinne is so lightly done in the darke . This was : faine to worke his feat by Torchlight and Lanthornes . Nor must the People know When , or Where , for feare they stoned them . Albeit this Act needed no great reveiling in this respect : It had Witnesses enough . His Orall Confession was rather wrested from him , partly to justify Gods instant Iudgement on him ; partly to Testifie his Innocency , whom he had betrayed , and to terrifie the Priests , who had persecuted the Iust . Howsoever ; God will have sinners to be {αβγδ} , their owne Detectors . The inward Evidence of guilty Conscience shall not suffice , their Tongue shall tell it out ; and ex ore tuo , their owne mouthes shall sentence them . Non Praeses , non Populus , Pilate arraignes him not , the People accuse him not , saith Saint Ambrose ; he is {αβγδ} , Saint Pauls terme , his owne Condemner . That Mouth , which served before to betray Christ , must serve now to bewray Iudas ; must cry , Peccavi , I have sinned ; the next thing in my Text .

Iudas speakes : what is t , he saith ? Peccavi , I have sinned . Durus Sermo , t is a hard saying : hardly will one Accuse himselfe , especially in Publico , in open Audience , as it is likely he does heere , at a Session of Priests and Elders . What one Malefactour almost of an hundred , but pleades , Not Guilty . But an hainous sinne God will have uttered , even by the sinners selfe ; his owne Mouth shall say , Peccavi . Sermo durus , but verus , a hard saying , but a true in Iudas mouth , {αβγδ} , but not {αβγδ} , not a lyer , though a theife . Hee had sinned indeed , Horribile Crimen , Saint Cyrils terme , a fearefull sinne excellens malignitas , Nicephorus censure , a superlative wickednesse , opus damnabile , a damnable act , Augustine , a sinne out of measure sinnefull . Latomus saith , a Lovanist , light sinnes need not Confession ; that s for mortall sinnes onely . Wicked divinity . But yet even by his Rule , Iudas must cry , Peccavi . If ever was any mortall sinne , his was . The more , for that he was forewarnd of it by Christ , forewarnd often . Peter was forewarnd too , but once onely , Christ had said many times in Iudas hearing , the Sonne of Man shall be betraied ; and againe , the Sonne of Man shall be betraied : and againe , he that dippes with me in the dish , shall betray mee ; Yet Iudas is not toucht , is rather impudent , and askes , Master is it I ? Well may one so wicked , cry Peccavi , I have sinned .

Iob cryed Peccavi , a just man , David did , an holy Prophet , cryed it often . What cite I Saints ? Balaam did , Achan did , Saul did thrice ; yea Pharaoh did , an Heathen . T is the cry of all Penitents , of them All , but not of them onely . Desperates cry it too . Agnosci oportet , cui vis ignosci , saith Saint Austin , what thou wouldest God should pardon , thou must first confesse . That s the cause of the true Penitents cry , one cause . But the {αβγδ} S. Chrysostomes terme , the prick of conscience , the sharpe sting of a bad conscience forceth confession from the wicked . No rack , no torture like to it . Conscience the soules stomack : commit the secret of thy sinne to it ; it will regest it . Well doth one liken sinne to choler , and confession to casting ; 't is Clemens Romanus . Sinne like the booke , which S. Iohn ate in the Revelation , is sweete in the mouth , but bitter in the belly : so bitter to the conscience , the soules belly , that it needs must up againe . And indeed S. Peter calls Simons sinne , Act. 8. {αβγδ} , Choler or Gall ; It will crave either regestion , or egestion , out it must . 't is Gods potion to the faithfull ; but the Devils vomit to the desperate : in the one , to the recovery of their health , in the other to the discovery of their shame .

Confession common , both to the righteous and ungodly ; both meete in Peccavi ; but differ in the cause ; their Act alike , but not their Agent . Gods grace peaceably mooveth the one , his wrath forcibly driveth the other . The wicked man , even when he sinnes , knowes he does wickedly : his conscience plaies Iudex then , condemnes his sinne even in the Act : but yet hee sayes softly ▪ Quis videbit , who shall see it ? But being done , his conscience travailes ; shee must die , or be delivered . The Iudex will play Index then . Sinne is the Devils shaft : t is in the conscience , as an arrow in the thigh ; there is no ease , till it be out . The devills fiery dart , it burnes , till it bewray it . Conscience , a good counsellor , but a bad counsell keeper .

To end this ; Peccavi , I have sinned ? said I sermo verus , a true saying ? Why ? Iudas treason was Gods owne worke , Act. 2. 23. It is true , God as well as Iudas did tradere , deliver Christ , Rom. 8. 32. the act of both alike in generall . But Gods traditio was not talis in specie ; 't is a schoole distinction too , and to my seeming sound . Gods traditio was but datio , So God loved the world , saies Christ , that he gave his Sonne . But Iudas Traditio was Proditio , a betraying him . God to give his Son , who wil say , that is sin ? But Judas to betray his Lord , who will doubt , but that was sinne ? For in Re una , quam fecerunt , non est causa una qua fecerunt , saith S. Augustin . That God would give him , was his admirable love ; that Iudas would betray him , was his execrable lewdnesse . 't was Gods {αβγδ} , his love of Man , made him to give him : 't was Iudas {αβγδ} , his love of Money moov'd him to betray him . That is the next point in my Text , Peccavi tradens , I have sinned in betraying him .

Iudas hath sinned ; what hath he done ? His sinne is Traditio , a Betraying . This sinne is the subject of Iudas confession ; I have sinned in betraying . A sinne , that fits his second name , as confession did his first ; Iudas a Confessor , Iscarioth a Betrayer . T is so Etymoligis'd , a man of Bribes , of Rewards : For his traditio was venditio , hee sold Christ for money . He would undertake to deliver him to the Priests , but not for nought . Quid mihi dabitis ? First , what will they give him ?

't is not infidelitie : that was one sinne in him ; non prodidisset , si credidisset , saies Bellarmine , had hee beleeved in Christ , he would not have betrayed Christ . Not Theft : S. Iohn calls him a Theefe . Not dissimulation ; Clemens calls him an Hyppocrite . Not envie ; hee grudged , such pretious oyntment should be spent on Christ . T is treachery , a sinne you heard before how censured : held even by Heathens {αβγδ} , the grandest of all crimes , saies Dionys . Halicarn . peerd by Plato even to sacriledge : the divells sinne ; Iudas for it call'd a devill , by Christs selfe . Gesse the crime by the paine ; a Roman in Dionysius story drawne for it in peeces by wilde Horses . Iudas in the guilt of it hanges himselfe : in this verse his owne Accuser , in the next his owne Executioner . Nay , vengeance would not leave him so . That death he merited as a Theefe . Like Corah , and his Complices , the Treacher must not die the death of other sinners ; God will make a new thing : Iudas shall burst , and his bowels shall gush out . His mouth , sceleratum Os , S. Cyprians terme , his wicked mouth had kist Christs face , that face , which Angels had long longd to looke on , t was not fit his impious soule should passe that way . He let in Sathan by his Soppe ; and his guest burst forth with his soule through his belly .

This was Iudasses sin , Treacherie . His surname , ever cald before Iudas Iscariot , changd for it , and he cald ever after , Iudas the Traitor . Such a sinne , as better he never had beene borne , better a Milstone had beene hanged about his necke , and hee throwne into the Sea , then have committed it . The Church though very chary in censuring the dead , hath made no dainty to define of him , as of a reprobate & damned man . Hath it not Christs warrant ? himselfe had stild him the child of perdition . A fearefull name , and given to none , but to Antichrist ; and him . Both are Iscariots , men of Treachery : and God hath sentenc't both ; that Iscariot , that is , Homo traditionis should be Filius perditionis , the wicked treacher should have reward in Hell . That is his {αβγδ} , the treachers proper place , Act. 1. 25. Peters sinne great , to deny Christ , a sinne worthy of bitter teares : but a moate to this Beame , to betray Christ : but a little Gnat to this Camell sinne . For that of Peters was but of weakenesse ; this of Iudas of most malitious wickednesse .

A strange sinne of such a subject ; a Disciple a Betrayer ? that had both baptizd and preacht , Saint Austin saies ; a worker of Miracles , even a caster out of Divells . A Disciple ? an Apostle ; yea some have made him an Evangelist , some Hereticks in Irenaeus . This man commit this sinne ! Such a sinne , that the Gospel saies , the Divell entred into him for the doing of this act . In his envy , in his theft , and what other sinnes Iudas was subject to , was not Sathan in him then ? surely he was , as well as in this . But because this sinne was so egregious , so prodigious ; the Evangelist saies it of this onely . Nor so alone ; but Christ ( you heard ) cald him a Divell . He that cast Devils out of others , hath one in himselfe : nay is one himselfe .

Nay the Agent makes makes the Act more odious yet . Not a Pharisee , not a Scribe , not an Herodian , but unus vestrum , one of you , saith Christ . Necessarius Adversarius , {αβγδ} , his fellow at board his adversary . David notes it in the spirit of prophesie , as the Fathers conster it ; Christs friend , his familiar , that ate of his bread , heard his Sermons , saw his wonders : that s not so much , multitudes did so : of his Table , sat with him ; of his Messe , dipt in the same dish with him , against him to lift his heele ! To whom Christ had beene so kind ; I will not say heald his mother of a Palsie , his father of a Leprosie , that s Apocryphall : but bore with many sinnes in him , theft , envie , incest too ; S. Austin saies , he lay with his owne mother ; but that too is Apocryphall ; made him his treasurer , graced him next to S. Peter , S. Austins note too , kissed him , washed his feete , gave him his owne body , even that very evening ; Quid facis Iuda ? saies that Father ; what meant this gracelesse shamelesse man , this Man ? this monster to betray his Lord ? his Saviour ? to sell his body , that came to buy his soule .

Adde to this ingratitude , his hypocrisie , to this impious ingratitude his impudent hypocrisie . Although he had proffered his service to the Priests , and had received his pay for it , attended but opportunity to doe the deede , yet like the Harlot in the Proverbs , shee eates and wipes her mouth , and saies , shee hath done nothing , so can he braze his brow , and aske with the rest , Master is it I ? At the very act hee comes with complement , as Ioab did to Amasa , art thou in health my brother ? and thrusts him into the belly . So he salutes Christ with a kisse , {αβγδ} , Clemens terme , a false kisse . His words ( saith David ) soft as Butter , smooth as Oyle ; Pax tibi , Magister : Maister , a word of reverence , that s the Butter ; Peace a terme of love , that s the Oyle . Yea doubles his terme of reverence , Rabbi Rabbi , two Magisters , as Saint Mark reports i● ; and seales his peace with a kisse , Osculum pacis . Christs selfe notes it , whether in admiration or detestation , I know not ; but he notes it , Iudas , betrayest thou the Son of man with a kisse ? and in the Syriack dialect , the tongue which Iudas spak , in my Text is , I have sinned in giving the peace to innocent blood ; because Pax tibi was their forme of salutation . Homo Pacis ( as David calls him ) to be Homo facis , peace in his mouth , and a Torch in his hand ! Doth the Evangelist call this wicked treacher , Simons sonne : Caines sonne rather ; and Epiphanius calls him so .

Nay will you see his treachery greater yet ? The wretch is solicitous on the Pharisees side , feares least Christ may scape ; gives the Souldiers counsell , when they had him , to looke well to him : {αβγδ} , lay sure hold on him , lest he might slip from them . For he had observd , how hee had escaped twice before : once when the people would have stoned hm ; another time , when they would have throwne him downe headlong from a mountaine ; he convayed himselfe away , they wist not how . Hold him fast , and carry him away {αβγδ} , warily . Ate this man of Christs bread ? certainly God Incarnate had at his board a Divell Incarnate .

To end this . Treacherie is a sinne , hatefull even to Heathens . Odi proditorem whether Philips Apophthegm , or Antigonus , or Augustus , Grammatici certant . Though treacherie in warre profit sometime the enemy ; yet the treacher is abhorred . Rahab would not betray the spies , nor the Captaine S. Paul , Act. 23. He was his prisoner ; neither he would himselfe , nor would hee suffer others , make him away unlawfully . Say Iudas hated Christ ; haply hee had censurd him sometime for some sinne : some thinke so . He might have done , as others did , they Disciples too , being offended at Christs words , they went backe , and walkt no more with him . Say , in his hate , hee wisheth hee were dead , Quem quisque edit , perusse expetit : must he be his betrayer ? Saul gave just cause to David to hate him ; and he had him in his hands ; yet would not hurt him , would not let Abishai touch him . Let the Lord smite him , when and how hee pleas'd ; but his hand should not hurt him .

Say , Christ must die , to save mankind ; some excuse him so : must it needes be by treachery ? Hee knew the whole Sanhedrim , Priests , Scribes and Elders , High Priests and all , had consulted how to take him , and to put him to death . Quid opus est te ? there were heads and hands enough without him . But they durst not take him in the day , they feard the people . And they might mistake him in the night : being with the 12. they could not discerne betweene Master and Disciple . They could not come by him , but by treacherie . Iudas a Disciple , his owne domesticall Disciple will betray him . An act so odious , and infamous , that the Iewes that had patiently heard S. Stevens long apologie , borne many tart Titles , stiffe-neckt , uncircumcised rebells against God , sonnes to bloody persecutours ; when once hee came to call them betrayers of Christ ; then their hearts brast for anger , and they gnashed at him with their teeth ; yea they ranne on him , and stoned him . Enough of the Act ; come to the Object .

Let one that will sinne , weigh well against whom : the Object often aggravates the Act. Betray not any man ; but especially the Innocent . Iudas did : Majus peccatum habet , his sinne is the more sinnefull . God gives in Scripture many caveats for the Innocent : that they bee not slaine , that none lie in waite for them , none take rewards against them . Nay , Christ checkes the Pharisees for but censuring them , Matth . 12. Have not to doe with that just man , saith Pilates wife . Treacherie is all odious ; but against the Innocent , the Act is execrable . God is their speciall Guardian : he that trepasses them , sinnes against Heaven , and against him . Iudas sayd to the Scribes , Quid mihi dabitis , What will you give mee , and I will deliver him ? He rather should have thought of God , Quid mihi dabit is , what will hee give me , if I deliver him ?

Iudas knew Christ Innocent ; for you heare him heere acknowledge it . Had he not beene , ( for so some Heretickes say in Epiphanius , that Iudas betrayed him {αβγδ} , as a malefactour , a perverter of the Law ; and you know , how opprobriously the Pharisees reported him , opprobriously , but calumniously , ) But say he had beene so , a Glutton , an unmeasurable drinker of wine , a Sabbath-breaker , a Samaritane : yet ought not Iudas have betraied him for all that : no , not have complain'd him ; he had plaid the Sycophant so . Ioseph Maries husband , seeing his wife bigge , before they came together would not {αβγδ} make her a publike example , by accusing her , because ( saith the Evangelist ) he was a just man . Had Iudas beene just too , hee would not have detected Christ , not bewraied him , muchlesse betrai'd him , had he beene nere so {αβγδ} , nere so bad a man . David calls him his Friend : t is the part not of a Friend , but of a Fiend , to be perfidious . Ionathan would not betray David his friend , no not to his Father . But being innocent too , not {αβγδ} not {αβγδ} , as the Towne-Clarke said of Saint Pauls companions , no Blasphemer , no Churchrobber , no Denier of Caesars tribute , not guiltie of any thing , for which the Scribes might justly lay hold on him ; [ that the Iudge himselfe could say , what evill hath he done ] What an iniquitie , what an impietie was this of Iudas , to betray a guiltlesse , an innocent man !

An Innocent man ? That s litle . A Theefe , a Leacher , a Traytor , may be innocent . A Leacher arraign'd for a robbery , which hee wrought not ; and suffering death for it , ther s innocent bloud . A Felon endited of Treason not done by him , and dying for it , there s innocent bloud too . Christ is not onely innocent , quitlesse of crime , worthy death , or bands : the Prophets , and other holy men of God were innocent so . All his Disciples were . Iudas himselfe haply innocent so too . He is in their number , whom Christ called innocent , Matth . 12. 7. Christ is more ; hee is Iust , Pilats wives terme , Pilats owne terme : that title too straight too . You heard Ioseph cald Iust , so was Zachary , so was Iob , and many other . Christ was utterly without sinne ; not guiltlesse , but faultlesse : I find no fault in him , Pilats speech too , no fault at all in him ; and surely Pilat would not be partiall ; and t is with an Ecce too before it , Iohn 19. 4. Herod cloathed him in a white vesture ; and it was not otiosum , Saint Ambrose saith , it was not idle , but significant , that Iudas a theefe before , plaies the theefe here againe , Latro divinae gloriae , robbes Christ of his right , calls him but onely innocent . The envious fellow grudged him before the ointment , here is due commendation . He knew him more , saw him more , than onely innocent , harmelesse alone ; saw him fulfill all righteousnesse . He was {αβγδ} , Iustin Martyrs terme , void of all sinne : Gods Lambe without spot , {αβγδ} , Saint Peters words , sine macula , sine momo , not onely without sin , but without any darer to charge him with sinne . All men have their Momos , their Censurers , be they never so upright , that rather than faile , if they find no vice , will carpe at vertue . But Christ was without challenger . Yea the Councell to condemne him , were faine to seeke false witnesses , but could find none : and though many came , yet found they none , saith the Evangelist . {αβγδ} Momos himselfe could finde no fault in him . This was the Object of this odious Act of Iudas Treacherie : he betraied , not a Trespasser , a Transgressour of the Law , but a just man , the innocent ; and him , not to bonds , not to banishment , but to death ; the last point in my Text , Betraying innocent bloud .

This Act of Iudas Treacherie how odious hath it beene in the Subject , and the Object ? The Project now remaines ; that aggravates it more . The end of this Act is the bloud of this Innocent . Malice ends not but with bloud , Death must determine it . T was the devils end . Christ came to dissolve the workes of the devill ; the devill sought to dissolve him . The Scribes and Elders end ; they consulted how to take , and kill him : not to take him onely , but to slay him too ; {αβγδ} , Saint Lukes terme , to take him away , to make him away ; and t is Iudas end here ; he saith , he hath sinned , in betraying Innocent bloud . Not in betraying , onely the innocent , he rests not there . His guiltie conscience makes him put in all , innocent bloud . Christ foretold it hard before , The Sonne of man , Tradetur , shall be betraied , there s the Act ; Vt crucifigatur , to be Crucified , there s the end . They might have imprisoned him , as they did the Apostles : that sufficed not . They might have added stripes ; the Iudge profer'd it , Shall I chasten him , saith Pilat , and let him goe ? Nor would that serve neither , hee must die : {αβγδ} , away with him , two tolle's ; nothing will content him , but his bloud . Iudas his sinne here is not bare Treacherie , but Murther too . His Surname sutes this also , as some interpret it , Iscarioth , a man of Death . David paires in the Psalme , the bloudy and deceitfull man . Both meete in this Monster , a false Treacher , and a man of Bloud . His money therefore called , the Price of bloud ; the Field it purchased , Aceldama , the field of bloud .

There is a Betraying , not to death ; They shall betray you , saith our Saviour , and some of you {αβγδ} , they shall put to death . Iudas is a Iesuite , he scornes single Treacherie ; Nefásque nullum per nefas nati putant , saith Oedipus in Seneca , being ( as some write ) begotten wickedly , he makes conscience of no wickednesse ; betraies his Master , his innocent Master unto Murtherers , betraies Innocent bloud . See what the lust of lucre doth ! allures to betray , to betray the Innocent , even to death .

To conclude ; be both these termes ( if you please , and some make them so ) Object of his Act. Then must his innocencie be considered last ; it aggravates the bloud . Will a murtherer needs shead bloud , will a Treacher needs betray bloud ? Let it yet be guiltie bloud , some Malefactours bloud . Say Absalon slay Ammon , a Ravisher of his sister ; Ioab stabbe Absalon , a Rebell , and a Murtherer ? Iustus autem quid fecit ? But what ( saith David ) hath the righteous done ? Nay Christ ( Pilat could say ) What evill hath he done ? Mans bloud , all precious : his bloud , that sheds it , shall be shed . But specially guiltlesse bl●ud ; Vriahs bloud , Naboths bloud . More than that , Saints bloud , Abels , Stevens , John Baptists : Right deare ( saith David ) is their death in Gods sight . But Christs bloud ▪ the Lords bloud , it is {αβγδ} ( as Saint Peter termes it ) precious bloud indeed . All the other was the bloud but of the sonnes of men , this of the Sonne of God . The best of the other but Gods Saints bloud ; this Gods Sonnes bloud , Gods owne bloud , Acts 20. 28. Iudas betraies to Death , the Lord of Life . Call'd I him Cains sonne ? Iudas justifies his Sire ; Cain was but Homicida , Iudas is Deicida , Saint Bernards terme . Cain murthered but a man , Iudas betraies to death Gods Sonne , Gods selfe . Is not this a sweet Saint to be adored ? Yet he was . Cerinthus honored him . Yea , both him , and Cain , a desperate wretch too , the first bloudsheader and treacher in the world , these , a paire of Parricides , yet a sort of Heretickes sham'd not to be saint him . That innocent bloud , which he betraied be a satisfaction for all our sinnes , his Father pardon us , his Spirit governe us : To which three blessed Persons of the Sacred Deitie , &c.

SERMONS PREACHED IN ROGATION WEEKE . The first Sermon . PSAL . 78. 49. Hee sent evill Angels among them .

THE six weekes fast in Lent is chargd with superstition , Popish superstition . This weeke as well as it . Vnjustly both . Neither popish ; both were 1200. yeares agoe ; Popery was not then . Neither superstitious ; but founded both on holy grounds . Lent as by-past , I passe by ; this present praies Apologie . Aske you , why they devis'd these three dayes fast ? my Text fits you an answer ; He sent ●vill Angels among them . In the reigne of Clodoveus , Earthquakes affrighted France , Woolves and other wilde beasts worried much people , and fire from heaven fell on the Kings Palace . The then Bishop of Vienna caused on these three dayes , for the appeasing of Gods wrath , a generall Fast , and Letanie ; and a provinciall Synod made it an annuall ordinance . This pious constitution begun first in France , 100. yeares after was seconded at Rome by Pelagius Bishop there , upon the like occasion of Gods evill angels , sent also among them , Inundations of waters , and great Pestilence , and time spread that observance of the three Rogation dayes through out all ▪ the westerne Churches . So intituled of the Liturgie used at that time ; because in the Letanie the people cry , Te Rogamus Domine , at the end of every petition , Wee beseech thee to heare us , good Lord . This for the time ; now for the Text .

I reade it , as you have it in the ordinary Psalmes , He sent , &c. The words are few , but have three termes , an Agent , Hee ; the Act , sent evill angels ; the Object , among them . All three darke , without glosse : Hee , i . God ; sent evill angels , i . Plagues ; among them , i . the Aegyptians . Gods vengeance on both King and People , for detaining Israel . The 10. plagues of Aegypt are famous in the world . A plague signifieth a stroake . The smiter is named Vers . 21. the holy one of Israel . The smitten , Vers . 43. Aegypt and Zoan ; the strokes are exprest in their particulars from Vers . 44. to 51.

Hee , in the holy tongue is ( as Rabbins say ) one of Gods names . That little skills ; t is not here in the originall . But that God here is meant the Author of this Act , the sender of these Angels , that skills much . Thrice in the Gospel it is askt of Christ , Quis est iste , who is this ? His wonders caus'd that question . Here are signes and wonders , Ver . 43. wrought by some person , Hee sent ; why may we not aske of him ▪ quis est Ille , who is Hee ? T is God . Sobriety may aske that ; for it tends to Gods glory . The Agent is the Lord . But rest wee there ; goe not on to Pharaohs question ; he askt ▪ Who is the Lord ? Hee is an Atheist that askes that . This then here is the first lesson , A Domino factum est istud , the sending of evill angels is Gods act .

It is his act , for t is is his office , to doe justice . Is he not the Iudge of all the world ? Abram cald him so once , David often . One act of justice is vengeance , and God claimes it , Mihi vindicta , vengeance is mine . His Prophet proclaimes it , ultio Domini est , vengeance is the Lords . Prophane Heathens knew not this , turnd God into Goddesse , Hee into Shee . Doe not some Papists so too , for , Hee shall bruise thy head , Hee , i . Christ that read , Shee shall bruise thy head , Shee , i . a woman . Heathens held Nemesis the goddes of revenge , the punisher of wicked men . That s shee , whom the Barbarians , when the Viper hung upon Pauls hand , cried , vengeance would not let him live , thinking he was some murtherer . Many Christians , not so grosse , to make she ▪ Gods , feminine Deities , will yet ascribe all kinds of unkind accidents , befalling either particular persons , or whole states , to dismall and disastrous dayes , to the malevolent aspects of Planets , and the evill influences of other stars , mistake the hoast of heaven for the God of heaven ▪ yea ( which is worse ) to wicked spirits , will impute these evill angels to the Devill and his angels . Haply these secondary causes are imployed ; but they all are but meere instruments , the prime author is Gods selfe .

Others haply of simplicitie will not dare make God the sender of these angels . For can that which is evill come from him that is good ? These have not learned , that there is Malum poenae , as well as malum culpae , that all evill is not sinne ; but the punishment of sinne is cald evill too . That men shall not feare to make God author of that evill , Gods selfe is his warrant , who takes it on himselfe . Is there any evill in a cittie , and the Lord hath not done it ? Saith the Prophet , Amos 3. 6. God saies it tenne times in one Prophet , Ego adferam , I will bring evill on the people . Nor is God therefore not good , because he sends such evill . For is he not just too ? Gods attributes non se tollunt invicem , they supplant not one another . Evils come on men , from men , from beasts , from sathan , from all creatures ; but they all are but Gods instruments . All evills of punishment whether lighting on the wicked for revenge , or on the godly for their tryall , upon whomsoever , for what cause , or to what end soever , are from God , all .

Shall I instance here in some particulars ? It skils for the checke of most mens readinesse , to runne upon the meanes , to curse , and seeke revenge on them , not considering that God sends them . David did not so , when Shemei raild and threw stones at him . The Lord ( saith hee ) hath bidden him . The Sabees and Chaldeans had rob'd Iob , fire from heaven burnt his sheepe and servants , and a tempest slaine his children ; yet Iob cryed , Dominus abstulit , the Lord had taken them . An evill spirit vexed Saul ; but {αβγδ} , sent from God . Fire from heaven , and brimstone burnt Sodom and Gomorrah ; the Lord rained it , the text saith . The Philistims were plagued with hemorroids ; it was {αβγδ} , the Lords hand . Mose● turnd the waters in Egypt into blood : Pharaoh thought that but magicke ; because his enchanters could doe that . But when lice came upon both men and beasts , the Enchanters themselves cryed , Digitus Dei est , it was the finger of God . The three dayes pestilence , which slew in Israel 70000. men , God sent it , the Text saith , and David cald it Gods hand . To end this , see in this Psalme how frequent the phrase is , from v. 43. to 51. Hee wrought , hee turnd , hee gave , hee destroyed , he cast , he smote , he sent ( saith the Psalmist ) evill angels among them .

Indeed the Prophet Esay cals wrath and vengeance alienum Opus , a strange Act , Esa . 28. 21. as if it were not Gods . But that s to show , how mercifull , how long-suffering the Lord is , how slowly , how unwilling he is drawne unto such acts , quicke to save , but slacke to punish . But marke his words , his strange worke , and his strange act , Alienum , but yet Suum , strange , but his . God joyeth more to sit upon his Mercy seat , then upon his Iudgement seat . But both the seats are his ; Mihi Vindicta , I will revenge , saith God . I leave this Lesson , make but this use of it ; Not to be impatient in any adverse accident ; that s to mutine against God : Not to avenge our selves unduely upon the meanes that s to fight against God : against whom none ever fought vel Pie vel feliciter , either with religion or successe . Learne Iobs Benedictus , to cry even in Gods Abstulit , blessed be the Lord . Say at least , as old Heli said to young Samuel , Dominus est , it is the Lord . Strive to say in all accidents , be it welcome , what God sends ; and that s the next terme in my Text ▪ he sent .

Evils come uncald , but not unsent . Are they not heere cald Angels ? then are they sent ; the word Angell meanes a messenger . Not things onely without life , but not living creatures neither , brute , nor men , not sathans selfe can hurt , unlesse God bid . The three daies darkenesse in Egypt how came it ? He sent darkenesse , saith David , Psalme 105. So the haile , thunder , and lightning , the Lord sent them , saith Moses . The frogs , flies , lice , grashoppers , and caterpillers , that infected Egypt , and the Lyons that slew the Idolaters in Samaria , 2 King . 17. the Text saith of them all , Dominus immisit , the Lord sent them . And for Men , am I come ( said Rabsakeh ) without the Lord ? he bad me goe . Yea the devill , the arch ▪ evill angell , who seekes to devoure , yet must be sent , ere he can doe ought . The lying Spirit in the mouthes of the false prophets , longd to seduce Ahab , God must first bid , Egredere , goe forth , and doe so . The use of this is easie , without my helpe ; Not to feare , doing well ; Not man , fiend , any creature can hurt you , God not sending them . But sinning , to feare every thing . The weakest creature can quell the mightiest man , if God bid , goe . {αβγδ} , a mouse ( saith the Poet ) will bite a wicked man . Be it proud Herod , great Antiochus ; if God but aske the creatures , Quem mittam , which of you shall I send ? the worme will answer , Ecce me , send me ; I will devoure him . And such poore silie despicable creatures are some of these evill angels in my Text . He sent : what sent he ? evill angels , the next thing in this Scripture .

Evill angels ? Par dispar , a paire of words , which seeme not well matcht , the latter may say to the former , Quid mihi & tibi , what have I to doe with thee ? Angels were the best and holiest of Gods creatures . They all were good , very good , Moses saith ; but Angels {αβγδ} , excellently good . Then is evill here , an evill epithet for Angels . And is never read but heere , and heere ( some thinke ) not well translated . But the phrase of evill angels hath other meaning heere : evill angels , i . the Angels , i . the messengers of evil . So is it in the Hebrew , not {αβγδ} , but {αβγδ} . Insomuch that some expositors thinke the Psalmist meanes the words of Moses and Aaron ; that they were sent from God , to be messengers of evill , i . of all the plagues that God would bring on Egypt . That sense I censure not , but follow not . The Greeke Fathers have an other , that by the evill angels are meant the evill Spirits ; Christ cals them angels too , the devils angels . Saint Augustine likes not that sence . The most current exposition is as a Iewish writer speakes , {αβγδ} , the evill angels are the ten severall plagues . Shall I muster them ?

First all their waters turnd to blood , so noxious , that the fish dyed , and no man could endure to drinke it . The next , frogges , in their yardes , houses , kneading troughes , ovens , chambers , beds . Then all the dust of the land turnd into lice , infesting man and beast . Next , swarmes of flies , innumerable , in all roomes of all houses , as well the Kings as Subjects ; that it infected the land . Then the murreine of beasts , such as all the cattle perished . Next , blaines and boiles on man and beast , throughout the land . Then the tempest of haile , such as smote every herbe , and brake every tree , with thunder and lightning , that the fire ranne along the ground . Next , a multitude of Locusts , so many that they darkned the aire , and ate up the remainder of the herbes , which the haile spared ; that there was not left a greene leafe on herbe or tree throughout all Egypt . Next to that , a thicke darknesse , that no one man saw another , nor stirred from the places where they stood for the space of three daies . The last and worst , the first borne dyed in every house , from the fitter on the throne , to the grinder at the mill , and the first borne of beasts also .

These were the evill Angels ; they were not evill Spirits . T is true , that God smits men by Angells , not by evill Spirits onely , but by good Angells too , by their favour , that thinke otherwise . And it is an other wrong conceit , that evill Angells never touch good men . But that good Angells execute Gods wrath , and that both good and evill Spirits punish both the wicked , and the godly too some times , wee finde in Scripture examples in all kinds . Lest , some may not beleeve mee ; what Angell smote in Israell 70000. with Pestilence ? Angelus Domini , the Lords Angell . Reply not , that an evill Spirit might be call'd so . None ever are so call'd . The Spirit that vext Saul , was Spiritus à Domino , a Spirit sent by God , but not Gods Spirit . And for the other scruple ; a good Angell made Iacob , lame , and Zacharie dumbe , righteous men both : and the like smote wicked Herod . And an evill Spirit both vexed Saul , and afflicted Iob .

From the two words , learne two Lessons ; the first , Gods Iustice , his {αβγδ} , the second , his Severitie , his {αβγδ} , Pauls termes both . God rewards sinne with paine . Paine wee account an evill ; so is it called here : and if the sinne be great , hee aggravates the paine , either in the weight , or in the number . Evill is here Plurall , God sent Angelos malorum , messengers of evills , one plague after another . For the former , God being just , must ( as S. Matthewes phrase is in the Gospell ) Malos malè perdere , send evill upon evill men . He is not like to Virgils Iupiter , Omnibus idem , the same to all : but as Apollo is pictured with the graces in one hand , and arrowes in the other ; so God hath gifts for reward to good men , but shaftes for revenge on thy wicked . Sinnest thou , and tremblest not ? Sequitur à tergo ultio , vengeance is at the heeles . Evill will hunt the evill doer . To doubt God to be just , Dementis est , August .

Sinners ( it seemes ) doubt , would not else adventure . Nay , doth not Scripture warrant them ? Saith not Gods selfe , Esay 27. 4. Iranon est mihi , I have no wrath ? Hee doth ▪ But whom speakes hee to ? To the afflicted Israelites ; hee hath none against them . Hee hath against the Egyptians , goe no further then this verse , there s wrath , anger , indignation . And if a Kings anger be a messenger of death ; no m●rvell , if Gods wrath here send messengers of evills , {αβγδ} , saith the Tragicke , looke for it , if thou doe evill , to heare of it ; if thou sinne to suffer . Evill shall come , saith Esay , {αβγδ} saith Paul , two negatives for the more certainty , thou shalt not escape . Know not God , saith Saint Basil : {αβγδ} , by halfes , by his mercie onely ; hee is just too . He that raines water , raines fire sometimes saith he . Coelum habet , sed & Tartarum , hath an heaven , saith Saint Cyprian ▪ but an hell too . For the latter lesson , Gods Severitie ; One being askt , what God doth ? Answerd {αβγδ} that is , not ( as he meant ) practiseth Geometrie , but useth in his justice Geometricall Proportion ; plaies not Virgils Iupiter here neither , is not Omnibus idem , smites not all sinners alike , but approportions his censure to the sinne . Hee is wroth with all ; but this Verse saith , Pharaoh felt the fiercenesse of his wrath . He deserved it . His sinne was out of measure sinfull , incorrigible contumacie . Many were his plagues ; for many were his contempts . Be pleased to heare them ; they are worthy . Thus saith the Lord , let my People goe . Who is the Lord ? saith hee , I will not let them goe . He would not , but used them farre worse then before Must they serve God ? hee would make them to serve him . God then began to smite , all the waters became blood . Pharaoh then was content , they should serve God ; but it should be there ; goe forth they should not . God smote againe : then they should goe , but not farre . A third plague came : let them then goe , but the Men onely ; their Wives and children should stay , be pledges for their returne . A fourth : let Wives goe too , but not Children . A fifth : let Children goe too , but not their Cattell . A sixth : let them goe All , so he might be rid of that . But that done , he repents him , they shall not goe . Thus Pharaoh dallied with God ; but God did not with him . The King hardned his heart , the Lord strengthened his hand . Sinne grew in waight , and the plagues grew in number , ti●l the Lord made an end of him .

To end this , God corrects his childrens faults with the roddes of men , and the wicked haply too in their lighter sinnes with Solomons whippes : but for their Rebellions he hath a rod of iron , and Rehoboams scorpions for the backes of Atheists . And for Number , if they shall dare goe on {αβγδ} from one evill to another ; God will also pluralize , adde one plague unto another , God will vary judgements , if men shall vary sinnes . You have heard Egypts tenne plagues , God could have sent tenne times as many more . For there is not any Creature , which God cannot use to punish sinners . Plurality of plagues is often in the Prophets ; feare , pit , and snare , in Esay , elegant in the Hebrew , {αβγδ} . A Serpent , a Lyon , and a Beare , in Amos ; Sword , Pestilence , and Famine , in Ieremie . You will thinke , I am too long in a matter so delightlesse . I leave it .

There yet remaine two words , but written in small letters , as not found in the Originall . Translators have added them , to make the sense more plaine . Had they not , it had skild little ; for they are before in the beginning of the verse ; He cast upon them , is all one to say , He sent among them . Yea , He sent among them , sounds closer to the Hebrew . I will onely make use of them , for Application . Among them , i . the Aegyptians . Why did the French first institute these Rogation daies ? because God sent evill angels among them , wilde beasts , and earthquakes , and strange fire from heaven . Why did Rome confirme them , because God sent evill angels among them , Inundation and Pestilence . And hath hee not sent evill angels among us ? Why should our zealous Brethren censure our yearely observing of these daies , and the Liturgy assigned to them ? Have not wee as urgent reasons to observe both ?

To passe by the dayes of our forefathers , our Chronicles may be credited , what befell them . Hath not God often in our dayes , in our land sent sundry evill angels , earthquakes , and fire from Heaven , as he did in France , Inundations and Pestilence , as hee did in Rome , besides murraine of cattell and extreame dearth ? dyed there not of the Pestilence not many yeares since above 5000. persons in one City in one weeke ? Did not the destroyer the very last yeare run through the whole land , so waste some populous townes , that the living scarce sufficed to bury the dead ? T was for our sinnes , God sent him Aske you me for which ? Some say , because Idolatry is committed in the land . But there are many other sinnes , for which God sends evill angels among us . That s no pleasing theme neither , and this dayes Sermon heere is happly my last , I desire to part in peace .

God heare our Te rogamus in our Rogation dayes , in all our daies of Fasts and Supplications , withhold his evill angels all , give true and speedy repentance to us all , blesse , preserve , and save us all , for his Sonne our Saviours sake , the good Angell of his Covenant , Iesus Christ , Cui cum Patre , &c.

SERMONS PREACHED IN ROGATION WEEKE . The second Sermon . IOHN 16. 23. Amen , Amen , I say unto you , whatsoever yee shall aske the Father in my name , hee will give it you .

THis time requires a Text of Prayer . T is the Rogation weeke , the Procession weeke some call it , of the Letanie used to be read on these three dayes , which wee call the Procession ; but the Latine Writers of Church-Ceremonies , Rogationes . For you have there twentie times , Te rogamus Domine , Wee beseech thee to heare us , good Lord . Be therefore pleased to heare the holy Word of God , recorded by the blessed Evangelist Saint Iohn 16. 23. Verily , verily , I say unto you , whatsoever you shall aske the Father in my name , hee will give it you . Christs comfortable promise made to his Disciples , that God will graciously grant all their prayers . This promise he presseth with powerfull protestation ; pawnes his Word , I say to you : addes his Oath , Sweares it too , Verily I say ; doubles that Oath , Amen , Amen , I say it . But to that double Oath in the Preface , answers a double Provisoe in the Promise : the prayers must be made unto the Father in the sonnes name . Whatsoever yee shall aske the Father in my name , hee will give it you . Of these things , &c.

First , for the Preface . A Promise affirm'd onely is but weake , needs confirming too . Truth , though nere so sound , yet is oft doubted , and craves proofe . Christ to assure us , that wee shall receive , whatsoever we shall aske , engages his owne Word , Dico vobis , I say to you . A word from some mans mouth is a weake warrant . As the man is , so is his word . If a King protest in verbo Regis , he will looke to be beleev'd ; a Noble man will in verbo Honoris ; a Cleargie man will in verbo Sacerdotis . What then will Christ ? Not as a Noble man , though he were so , of the linage of David . Not as a King , though he were so too , King of the Iewes . Not as a Priest , though hee were so too , and that of the best Order , of the Order of Melchisedech . But as a Prophet . Prophets use not to leaze ; they speake from God . Nay , as the Sonne of God , and so Gods selfe . Say , a Prophet may leaze ; One did , 1 King . 13. 18. God doth not , Tit . 1. 2. Can not , Heb . 6. 18. Surely the Centurion , thought not Christ was God , held him some man of God , some extraordinary Prophet of God ; and yet cried , Dic verbum , prayed him but say the Word , that was enough . But as Christ said of Iohn Baptist , I may better say of Christ , he was more than a Prophet . The Word here saith the Word , the Word which was God , Dico vobis , I say to you . So the Word is Gods , and therefore sure . Heaven an dearth shall faile ; Gods Word shall not . Christs Dico vobis , shall not faile , I say to you .

But Christ rests not in this ; prefac't his Promise with his Word ; prefaceth his Word too with an Oath . Christ knew mans incredulitie , had tried his Disciples to be {αβγδ} , men of little faith , hee will secure them . Worthy was his Word , his bare Word of beleefe ; t was band enough . But hee will bind it too . His Word bound his Promise ; Oath shall bind his word , Amen I say to you . Iuratio est , t is an Oath , saith Saint Augustine . Many learned Divines thinke it is not . I contend not . T is at least a vehement protestation ; that will serve . It might them ; let it us . Onely note ; Oath or Protestation , Christ is earnest , doubles it , ever doubles it , in this Gospell , in none else ; Amen , Amen , I say , to you . Leave the Preface ; come to the Promise .

Two Acts in it , Prayer on mans part , Hee must aske ; Granting on Gods part , He will give . The Object common to both , Quodcunque , whatsoever . First of the Object . Once I noted before an excellent attribute , which Saint Iames gives to God , Iames 5. 11. Hee calls him {αβγδ} . There is in Gods goodnesse both {αβγδ} & {αβγδ} , It is both Gratiosa & Copiosa , both free and franke . Free , for God sells not , but gives . Franke , t is not sparing , but liberall . Liberall ? I wrong God ; that s a terme too base for Him . Saint Paul calls it {αβγδ} the exceeding riches of his Grace . Bountie , not Liberalitie ; not Bou●tie neither , but Munificence ; that becomes Majestie .

Kings , gods on earth will grant Quaecunque , whatsoever is craved of them . Salomon did to the Queene of Saba , whatsoever shee would aske . God will much more , can much better ; Will , of his goodnesse , hee is {αβγδ} the gracious God , Exod . 34. 6. Can , of his Power ; hee is {αβγδ} the Almightie God , God Omnisufficient . Men can , and will give many things , but not Quaecunque , promise that too . But their Quaecunque hath many Excipees , is not like Gods , Infinite . Give all things , as God doth , absolutely all , Man will not , though he could , can not , though he would . T is Gods Prerogative . Men , most men denie things when they be askt . The most Munificent , even Princes , call'd for their largesse , {αβγδ} , gracious Lords , Nedibim in the Psalmes , i . bountifull , send away their suppliants many times unsatisfied . It is indeede recorded , that Gallienus the Emperour , nunquam quicquam cuiquam , never denied any man any suite . That s but said in Hyperbole , because he did it seldome . But Solomon denied his owne mother her request . [ So did Christ the mother of Zebedees children . Christ could not grant the one , Salomon would not the other . ] T was but a wife , his mother askt , and that for his owne brother . But he answered her angerly , you are best to aske the kingdome too . But aske God any thing , quodcunque ; whatsoever , a kingdome , if you will , [ not halfe a one , as Herod offer'd his stepdaughter , and Assuerus to his Queene ; but a whole kingdome ] God will give it . Christ hath said it , It is your Fathers pleasure to give you a kingdome . Earth hath nothing , Heaven hath not , which God will not grant , if man will but aske . Not quaecunque onely , but quotcunque too , how many things soever . The Greeke word is pregnant , may meane both , doth meane both . Bee thou strict in thy suite , in thy humility ; God will be large in his grace , in his benignity ; will give thee more then thou askest . He gives {αβγδ} , richly , saith the Apostle . Salomon askt wisedome , God gave him it ; and wealth and honour too . Iacob askt bread onely , and cloathes . God gave him that , and much substance besides . Men doe Iniquum petere , ut aequum ferant , looking for lesse , aske more in policie . But God in his bounty will give more , then man in his modesty may aske . Leave the Object , heare the Act.

There s another Act followes , t is Gods to give : but t is fit Man goe first to aske . Christ still so marshalls them . {αβγδ} goes before {αβγδ} , Matth . 7. 7. There s an old heresie in Clemens Ales , {αβγδ} , that prayer is unnecessary ; God gives blessings unaskt ; prayer is {αβγδ} , meerely superfluous . Hee does ; that s his great gratiousnesse , travels so with goodnesse , that he will not stay the asking , prevents prayer : Like the prodigall sonnes father , runnes forth to meete him , kisses , & imbraces him , before hee can speake to him . David prevented God , he sayes , Psal . 88. meanes , he rose early to pray . He must rise early , that will prevent God . But by Davids leave , God prevented him , moved his spirit to pray ; else he had not . Noveris te quaesitum antè , quàm quaerentem , Bern . God bids thee seeke ; but seekes thee first ; yea is found of thee unsought . Rom 10. 20. David confesses it , cries Praevenisti , Psal 21. Gods blessings had prevented him . God gives men many things Nescientibus , Chrysost . they not aware of it . David prayed , the plague might cease , 2 Sam . ult . 17. God before had cryed sufficit , had bid the Angell hold his hand , vers . 16.

But Gods prevention is no dispensation , quits not our duty . We must looke at his commandment , not his grace ; doe what hee bids ; hee bids us pray . God will open his hand ; but man must open his mouth . Prayer must be mans Oratour , his Interpretor to God , to show him our requests , Saint Paul saies , Phil . 4. 6. Now God needs none , you will say ; he knowes our hearts . Hee does : yet he will have it so : and though he often gives unaskt ; yet he lets us often want , because wee aske not . Saint ●ames saies expresly , You have not , because you aske not . Wee neede but aske ; but aske we must . Orate , petite , both Christ and his Apostles have it often .

An honorable exercise , us'd even by the Angels , {αβγδ} , Chrysost . their Act , as well as ours . Yea by Christs selfe ; he prayed often . Clavis coeli , Aug. the key of heaven . Hee ment haply Aerial heaven , the Clouds , which by prayer Elias opened and shut , fetcht what weather it pleas'd him , drougth or raine . I will say under correction , Clavis paradisi , the key of the Etheriall heaven too . The theefe upon the Crosse by prayer opened it . Yea the God of heaven hath nothing , which he denies it ; Ascendit oratio , descendit Miseratio , God hath no grace , which he grants not unto prayer .

It climbes the clouds , Penetrat . [ The Fathes give it honorable Attributes . The Churches Bulwark , Chrysostome , {αβγδ} , not to bee broken , not to be shaken . The Christians Shield , Ambrose , {αβγδ} , a strong weapon , Chrysost . Flagellum sathanae , August . a scourge , a Scorpion to the Devill . Nothing withstandeth it . ] It peirceth the Clouds , saith Iesus Syrach , resteth not , till it get to God , and will not leave him neither , till he granteth it . Makes him cry , Sine me , so he did to Moses , let me alone , saies God ; as if hee were unable to withstand his importunity . Wilt thou have Quodcunque , Gods any thing , Gods selfe ? Aske it onely ; thou shalt . God will not denie thee , no not the holy Ghost , Luc . 11. 13. Prayer will prevaile , will wrestle even with God , Dimitte , Let me goe , saith the Angell unto Iacob , that Angell was God . Non dimittam , saith Iacob , I will not let thee goe , untill thou blessest me . It will presse him , it will argue , expostulate with God , with quare's and quousque's . How long wilt thou not listen ? saith David in the Psalmes . Why hast thou forsaken mee ? Christ cries upon the Crosse . To end this Act , the Act on our part , God will be askt , before he give . Hee will not give his Sonne his owne Sonne , the heathen for his inheritance , but he must first aske it ; Pete a me , Psal . 2. Aske of me . Come we now to the Provisoes . It is the Father , must be prayed to ; and in the Sonnes name . What is askt of any other , or in any other name , is out of this promise .

For the former , who is this Father ? It is Almighty God , Nemo tam pater , Tetrtul . the name is not so naturall to any , as to God . All Invocation doth belong to God . Prayer is his propriety . I will not be so idle to prove this . I catechise not boyes , but preach to Men , many able to teach me . One Scripture shall serve this , Invoca me , call upon Me , saith God . But it is here , the Father . Is prayer proper to the first person onely ? It is not . The Sonne doth claime it too ; so doth the holy Ghost . It is common to all three . It is a point would not be past by , worthy our understanding .

Some have thought , Origen did , some doe still , many Divines in Hungary , Bellarmine saith , the Sabbatarii , Binius saith , tom . 4. p. 878. A. that we may not pray to Christ . One Legate of late yeares did , in Saint Pauls Consistorie . Servetus a Sp●●iard , a blacke mouthd blasphemour , said as much of the third person , that wee must not pray neither to the holy Ghost . Their reasons . Not to Christ , because he is Supplicator , no giver of grace , but an Intercessor onely , and prayers all are in his name . Not to the holy Ghost ; because he is not God . The latter wee spit at ; it deserves a stake , and Servetus had it , 〈◇〉 for it at Geneva . To the former I answer , Christs intercession puts him not by his right ; does not un-god him . We may pray , though in his name , yet to himselfe . For Christ is Mediatour , not to the Father onely , but also to himselfe , and to the third Person . All three are God ; and hee is Mediatour betweene Man and God .

The first point positively ; Reason and Scripture , and the Churches generall practise , yeeld invocation equally to all ; to Christ , and to the Spirit , as well as to the Father . Reason ; for they all are God ; that s enough to claime prayer . Davids Invoca me , was from the mouth of all three Persons . For mostly in Scripture , when God is named , all three are signified . And by Saint Pauls conjoyning of Faith and Invocation , Rom , 10. 14. How shall they call on him , on whom they beleeve not ; wee learne to pray to all the persons in the Trinity . For we beleeve on all . There are three Gods in our Service booke ; and wee professe in all of them , our beleefe on all the three . For Scripture ; was not Saint Stephens prayer , Lord Iesus , receive my spirit ? Saint Pauls too , the Lord Iesus comfort your hearts , 2 Thess. 2. Saint Iohns too , Come , Lord Iesus . Yea Christs selfe saith here , whatsoever yee aske the Father , saith , Chap. 14. v. 14. Si petieritis me , If you shall aske me . Your bookes have it not so ; but the vulgar Latin hath , and some Greeke Copies too . Where note againe Origens reason , & the Hungarians , that Christs mediation debarres not invocation . If you aske Mee any thing in my name , saith Christ there . For the holy Ghost , Scripture is not so evident . But Esaies {αβγδ} , Holy , holy , holy , Esay 6. 3. sung by the Seraphims coucheth it covertly .

For practise ; the Christian Church ancient & moderne hath used ever , still doth , prayer both to Christ , and to the holy Ghost . Looke in our Liturgie , the Nicene Creede ( as we call it ) saies , that the holy Ghost is Coadorandus , together with the Father , and the Sonne is to be worshipped . More expresse in the Letanie , we cry not onely , O God the Father of heaven ; but O Sonne of God , also , redeemer of the world ; and O holy Ghost proceeding from them both , have mercy upon us . Both there , and elsewhere often , Domine miserere , Christe miserere , Domine miserere . In the Te Deum , we pray to Christ too , pray him , helpe his servants , whom he hath redeemed with his pretious blood . And in the singing Psalmes , the first is an Hymne unto the holy Ghost .

Why then doth our Saviour here in my Text confine us to the Father ? Haply he does not . Hee doth not say , My Father , but the Father . That terme implies rather Affection unto us , then relation unto Him ; Affection of love , not distinction of persons . The appellation is equally common to all three . Say he doe ; he meanes his Father but principally ; but himselfe too , and the Spirit collaterally . He was pleas'd and it was fit , he should doe his Father all the honour that hee could ; as not his father onely but the fountaine als● of the Deitie . [ Honour is the Fathers not Most , for Trinitas non habet gradum , Tert . no more his , then the others ; nor his Most , but his First . ] In a word , say Christ here said , his Father . yet that were but {αβγδ} , in his reverence unto him . But he must meane by Synecdoche , himselfe too , and the Spirit . To end this , prayer is here confind to the Father , that is , God . Not to seclude any person of the Trinity ; but to provide in his foreseeing Spirit , against Popish Idolatrie , prayer unto Saints . A point which I may not passe by so opportuned . I will but touch it .

Shall I pray to them , that heare me not ? Or shall I make Saints gods , to heare in heaven , what is askt on earth ? Say they can heare , though I muse how . The Papists say , Gods face is their Looking-glasse , they see all things done here , in it . Can they heare too , by a Looking-glasse ? Good Saint Augustine never knew that glasse ; saith , Nec vident , nec audiunt ; Saints neither heare nor see , what s done in earth . But say they can heare ; can they helpe too ? Have they , what I want ? If not , whence is the Dabitur , how shall it be given me , what I aske ? Will they doe it by the Angells ? They indeed are ministring Spirits ; but not at their command It must be by mediation unto God ; and the next words in my Text debarre that , bid mee aske in Christs name . Then heare they , helpe they , yea or nay , I will not pray to them . Doe I must not ; what God bids not . Prayer to Saints , Iesuites themselves denie to be in Scripture . Not in the old Testament , saith Snares ; not in the New , saith Salmeron . T is then Will-worship , and so meere Superstition .

Come to the next Provisoe , all prayer must be in Christs name . That s to Christs glory , some glosse it so , that s somewhat lanke . Christ by his name meanes , for his sake ; the best expound it so ; and the Church doth practise it , ends all her prayers with , Through Iesus Christ our Lord . Christ saith it , not here onely , hath it often .

Prayer must be in Christs name ; Aske whatsoever , but through Him . Man is unworthy of accesse to God : he must have meanes . They are not many , one onely , it is Christ . Christ saith it , No man comes to the Father , but by Him . Christ is Gods onely Favorite ; his Sonne alone preferres all suites . The Fathers selfe saith it , This is my beloved Sonne , in whom I am well pleased . Hee is our onely Patron , Saint Paul saith expresly , there s but one Mediatour , and that is , Iesus Christ , 1 Tim . 2. Saint Iohn too makes him our Advocate . Saint Peter shall conclude it ; he hath his Masters terme . Christ saith here , In my name ; He , Non est nomen aliud , ther s no other name but his . My length in the former point , makes me short in this . I would goe through all .

There s yet one terme , another Act , the Act on Gods part ; t is to give . Christ addes it to mans Act , It was to aske ; needs to adde it . For who will pray , but to be heard , aske , but with hope to speed ? Here s more then , Hope , Assurance , Christs Word and Oath . Hope to speed , is a spurre to suite , an eare easie to heare , will have askers enough . Hee will give it you . The Doner , and his bountie . He ; who He ? The Father , i . God . It must be Hee ; none else can give , give whatsoever . And if God ; it must be gift ; for God sells nothing . God is gracious , and grace is free ; goodnesse will give . Posse & velle , Power and Will meeting , man cannot misse , aske he Quodcunque , whatsoever . Instance would be infinite of Gods gracious granting the humble petitions of Patriarkes Prophets , all men that have prayed to him .

All men , but not all-wayes . Not Saint Paul sometimes , not David , nay not Christ . Saint Paul prayed , God would remove a pricke in his flesh , prayed thrice God would not . David prayed , God would spare the life of his sicke child , God would not . Christ prayed , the Cuppe might passe from him , the bitter potion of his Passion , askt it thrice too . God would not grant it , not the suite of his owne Sonne . For Saint Paul , God gave him not the thing , he askt ; but he gave him as good a thing , a better thing , his Grace . The pricke in the flesh , was the devills poyson ; but Gods grace was an Antidote . For David , God would not spare the child , for the chastening of the Father . For Christ , we can not say ; Ood denied , what he askt : for he prayed but with condition , If it ▪ were possible ; and with submission of his Will to Gods ; askt life ; but instantly correcting his request , unaskt it againe , revokt his petition . Christs prayer , happie be we he prest it not , and blessed be God , he granted not . Had not Christ suffered , we had ; if not he on the Crosse , we had in hell .

To conclude ; Papists , plead not Merit , presse not price ; buye nothing of God . All things come from him {αβγδ} , of gift . Say not , Scripture it selfe calls it Reward . That s but in Metaphor , t is free gift . God is pleased in his sweetnesse to terme his gifts Rewards . But in man t is no good manners to catch at Gods phrases captiously . He calls things , that are not , as if they were , Rom. 4. 17. There s Reward for the wicked , wrath and Iudgement ; that s without Trope . To the righteous , all is gift . They earne nothing . All {αβγδ} , free grace ; nothing {αβγδ} , due debt , Rom. 6. If not earne , much-lesse purchase : man hath nought to give . What God receives , is all De suo , Gods owne before . Bona be Dei Dona , Augustine , the good things of man , are the free gifts of God . God rewards not , paies not , sells not ; but gives onely .

Man deserves nought , is unworthy of grace . Indignus sum , saith Iacob , Gen. 32. Indignus sum , saith Iohn Baptist , Matth . 3. Saint Paul too , Indignus sum , 1 Cor . 15. A Schooleman can say so , God deales not Iuxta dignitatem humanam , but secundùm dignationem divinam . What we aske , we have ; not of our deserving , but of Gods vouchsafing ; of merit nothing , all of free gift . All things man hath , are Dei donativa , Tertullians terme , meerely Gods Donatives . Merita donat , praemia redonat , peccata condonat , all is Donation . Epicharmus a Greeke Poet saith , {αβγδ} , Dij nobis vendunt omnia laboribus , the gods sell us all things for our paines . There s little heed to a Poets phrase . The same verse doth avouch pluralitie of gods . But Gods selfe saith , Esay 55. Come and buy of me . Read on , and it is answered , Buy without money . Have all things freely for the asking . Grace is Gratuita ; {αβγδ} , give to receive , is mans fashion , not Gods . Nothing before , but Prayer ; nothing after but Thankes . To this most Munificent , and gracious God , the Father , Sonne , and holy Spirit , be made all Prayer , rendred all thankes , yeelded all Honour , Majestie , and Dominion , from this day to the end of dayes , and for ever .

A SERMON PREACHED VPON THE FIFT SVNDAY AFTER TRINITIE . LVKE 5. 8. Lord , goe from me , for I am a sinfull man .

IT is S. Peters speech to Christ . Hee had fisht in vaine all night : Christ bad cast out the Net againe . Such a multitude of Fish is caught , that the Net holds them not , but breakes . Nay , the Ship holds them not ; they fill both it and another of their partners . Both hold them not ▪ they fill them both , till they almost sinke againe . He amazed at the Miracle , cries out in his astonishment ; Lord , goe from me , for I am a sinfull man . Two distinct parts ; his request , Christs departure ; his reason , hee is a sinner , a strange request , man to pray God , to goe from him . A stranger reason , because he is a sinner . But though strange , yet not rude ; but prefac't with a terme of honour , of religious reverence , Lord , goe from me , of these three in their order : first of the Compellation .

Domine , Lord . This terme in the three learned tongues is very ambiguous , as in comom use , so also in Scripture ; that it craves good descretion in the Preacher , or Translatour to English it aright . It hath both a religious , and a civill sense . There is Dominus Deus , the Lord God , and there is Dominus Rex , my Lord the King . Yea and not God onely , and his Lievetenants , Kings , are called Domini ; but the terme descends even from the Scepter to the Spade ; Domine , said Mary Magdalen to the Gardiner , as shee thought . S. Pauls speech fits here , there are many Domini , many Lords , both God and Men : and of Men , all sorts , even the meanest of Men in common compellation are called Domini : and therefore englisht diversly according to the different condition of the persons ; sometimes Lord , sometimes Master , sometimes Sir . Sarah cald Abraham , Lord . Rebecca gives the same title to his servant , calls him Lord too . Art not thou my Lord Elias , saith Obadiah to the Prophet . Paul and Silas , poore Prisoners are calld Domini , by the Iaylour . So is Philip by the Greekes , Ioan . 12. 21. The places are infinite , in which this terme is given to Christ in the New Testament : not in the same sense ever ; but according to the speakers present conceit of Christ . Master five times in the eight of S. Matth . in the Geneva Bible . Sir , thrice in the fourth and fift of Iohn , in the last Translation too . For the woman of Samaria , and the Lazar of Bethesda , not knowing who he was , gave him but the title of an ordinary man .

But S. Peter a Disciple meanes it with more reverence . Yea espieing his divinity by the present Miracle , gives it him at least in the most honorable acception that may be , to a man . And indeede howsoever in the Greeke and Latine tongues it be used unto men , even but of meane condition , in civility of speech : yet naturally it is a terme of highest honour ; thought once too proud a title for the Emperour himselfe . Augustus refused it , forbad it , by publick edict . So did Tiberius after him , refused it too . Nero admitted it : you may see it in the Acts. Festus there gives it him . Domitian had Deus added to it too , Edictum Domini , deique nostri ; as proud as the Pope ; our Lord God the Pope . It is indeed ( Tertullian saith ) Gognomen Dei , Gods owne appellation . That great name of Gods , his unutterable name , as the Rabbins call it , which the Iewes durst not , could not pronounce , the name Iehovah , the Septuagints ever interpret by this terme : proper to God onely ; and not given ( saith S. Hilarie ) no not to Christs selfe , but Per id , quod Dei Filius est , as he is the Sonne of God .

Saint Peter being here to speake unto our Saviour , must use some compellation . All men doe . The King said so to his guest , Friend , how camest thou in hither ? Ioab to Amasa , Art thou in health , my brother ? It had beene unmeet , unmannerly to have cald Christ by his Name , the Disciple the Master . Sathan himselfe in the possessed , though hee cald him Iesus ; yet it was with an adjection of honorable termes , Iesus , thou Sonne of God . Blind Bartimaeus , that could not say so much , cald him Iesus too , but with addition also of honorable words , Iesus , thou Sonne of David . Shall hee call him , Master ? The Scribe cals him no more , {αβγδ} , Master . So doe the Pharisees and Herodians , Master wee know that thou art true . So did Judas , Haile Master . Yea , Mary cald him Master too , Ioh . 20. 16. for Rabboni meanes no more . His Disciples doe . One does , Mark . 13. See , what goodly stones are here . That one , not Iudas , Master , is it I ▪ He might haply be loath , as in the Oyntment , so also in his Titles , loath too much cost should bee bestowed on him . But even S. Iohn Christs beloved , Luk . 9. 49. Both hee and James his brother , Mark . 10. All his Disciples doe , Mark . 4. Master carest thou not that wee perish ? But that terme contents not Peter ; the sight of the Miracle , and the conscience of his sinnes , put an higher title in his mouth : he cals him , Lord . That other was too lanke and languid at this time . Publicans cald Iohn Baptist so . S. Peter himselfe once cald him Master too ; but hee was but Iohns disciple then ; Master where dwellest thou . And Christs selfe allowes the title ; you call me Master , saith he , and you say well , for so I am . And indeede it is a name of speciall reverence . Rabbi was the glory of the proud Pharisees .

But Christs act here wrought in the Disciple a higher conceit of him then this title meanes : hee calls him , Lord . A title too given him by many . The Leper cald him , Lord . So did the Centurion ; the two blind men , the Chanaanite woman , the Adulteresse , and others . All these cald him so in honourable conceit of him , as of some worthy Prophet , some speciall man of God . But Saint Peters conceit of him transcends all theirs ; calles him here , Lord , in a Diviner sense . Witnesse both the Phrase and Gesture of a Suppliant . He fell downe at Iesus knees , and in the Syriacke Paraphrase {αβγδ} , Lord ( saith hee ) I beseech thee . Saint Peter makes more of him , then a meere man . For besides the workes of wonder , which hee had seene him doe ; many and mighty , he had heard the devils call him the Sonne of God . Though Sathan be a Lyer ; yet the witnesse of an enemy to the honour of his adversary , is ever authenticall . Yea and himselfe elsewhere confesseth him so too , calles him the Sonne of God ; saith , hee knew all things ; which none doth , but God . And it is Calvins note upon another Scripture , that we cannot rightly conceive Christ to be Lord , without instant conceit also of his Divinity .

Nor is Peter herein , singular : Christ is cald Lord by more in the same meaning . By Mary Magdalene , shee said , she had seene the Lord . Shee must needes thinke him more then a meere man , whom by his owne power she saw risen from the dead . Elizabeth calles Mary the mother of her Lord . The Lord ( saith David ) said unto my Lord . Christs selfe is his expositour . Yea , an Angell cals him so ; Math . 28. Come see the place , where the Lord was laid . Whom an Angell cals Lord , he must be God . Men are Lords , many ; but onely over men : But Christ is Lord of Angels also . Conster one Angels meaning by another ; Gabriel said , Christ should be cald the Sonne of God . Saint Peter here cals our Saviour , Lord ; not More communi , as Tertullian speakes , in ordinary notion , as we call many men ; and as many used to call our Saviour : but as Calvin said , in a conceit of his Divinity . And in this conceit , the Apostles in their writings call him every where Dominum , the Lord . Yea we all , all Christians call him so ▪ It is the close of all our Prayers , Per Christum Dominum nostrum . Through Iesus Christ our Lord .

Thus Saint Peters word of Preface , you see the sense of it : now heare the Right of it ; and so end it ▪ Saint Peter flatters not , nor mistakes not . His successour cannot erre , in any thing : surely himselfe does not erre in this thing . Christ is Lord indeed : not by his Mother , because shee is cald our Lady , & Partus sequitur ventrem , t is not that . Lord , first as God , and so his Fathers Pee●e . Then as Mediatour , by a threefold Right , of Inheritance , of Redemption , and of Wedlocke . David saith of the first , God hath given him the Heathen for his Heritage , and the ends of the earth for his Possession ; and Possessio is Dominium . For the second , Saint Paul saith too , he hath bought us for a Price ; and the Law saith , Emptum cedit in Dominium . And for the third , the Church is Christs Spouse ; and the Wife cals the Husband , her Head , and her Lord . I say , Christ is Dominus , both Natus & Factus , Lord both borne so , and made so ; Borne so , as God ; Made so , as Man ; Saint Peter saith it , Act. 2. God hath made him both Lord and Christ . Kings , all Kings are Christi Domini , the Lords annointed : here is Christus Dominus , the annointed Lord . Stil'd so by the Angell Luke 2. Who is Christ , the Lord . Enough of the Compellation : come to the Request .

Strange words for a Disciple to speake unto his Master , Peter to Christ ; more then a Master , his Lord ; the Messias , the Sonne of God . That s more ( you will say ) then Saint Peter knew yet . T is not . Iohn had taught it him , Iohn the Baptist , whose Disciple he was first , as it is thought . Say , he was not : yet his Brother had instructed him . We have found the Messias , saith Andrew , and brought him unto Christ . And himselfe saw his Divinity : at his first comming to him , a meere Stranger , Christ cald him by his name , and by his Fathers name . And he had seene his Miracles , Leapers cleansed , all diseases cur'd , devils expeld , Peter to say to him , Lord , depart from mee . That had cald him from the ship , to the Discipleship , from catching of Fish , to be a Fisher of Men ; had graced him with his presence at his house ; a favour , which a better man then he thought himselfe unworthy of , the Centurion ; had heald his Wives Mother of her Feaver ; had honoured him with the name of Cephas , marshald him next to his Kinsmen , Iames and Iohn ; loved him above them too , it seemes ; for Iohn is cald but the Disciple , whom Christ loved ; but Saint Peter was his Charissimus , Tertullians terme , his best beloved . This man to say to Christ , Depart from me ; should Festus judge him , as he did Saint Paul , he would say , Insanis Petre , certainely Peter thou art beside thy selfe . And indeed Saint Peter sometimes spake he knew not what . At Christs Transfiguration , Bonum est esse hic , let us make three tabernacles , Saint Marke saith plainely , he knew not what he said . When Christ foretold them of his Passion , Lord pitty thy selfe , saith Peter . Had Christ pittied himselfe ; how should man have beene redeemed ? how should Peter have beene saved ? Christ might here have answered him , as he did Zebedees Children , Ye know not what ye aske .

Say to Sathan , say to sinne , Depart from me . David does to sinne , a froward heart shall depart from me . The Sonne of David does to Sathan , Vade , avoid Sathan . But to Christ , say every Soule , with the Spirit , and the Spouse in the Revelation , Veni Domine , Come Lord Iesus .

David prayes in the Psalme , Domine , ne discedas , Lord goe not from me ; expostulates with God for leaving him , My God , my God , why hast thou for saken me ? But that you will say , toucheth not Christ . It doth , as he is God . But even the man Christ also , Iairus bids him , Come . Levi bad him to his house . So did they at the marriage in Cana . Zaccheus was so glad of his comming to his house , that for joy he gave halfe of his goods unto the poore : and yet he is called , Homo peccator too . Ioseph of Arimathea desired even his dead corpse , that he might lay it , where he meant to lie himselfe . The people pressed to Heare and see him ; sought him , when they missed him , and held him ( Saint Luke saith ) when they had him . So farre fram this Discede , from saying , Lord , goe from us , that when he would goe , they permitted not ; were so importunate , that they would not give him leave to take his meales . Yea Peter himselfe in an other passion , Matth . 14. 28. prayes Christ to bid him , Come to him , though walking on the water . Nay Iohn 21. he would not stay his bidding him : but Christ being on the shoare , Peter in the ship , casts himselfe into the sea , to get to him . For Christs presence is a preservative ; from danger , the Disciples had perished in the tempest , had not Christ beene in the ship . Martha thought from death too : Lord , if thou hadst beene here , saith she , my brother had not died .

The Church in the Canticles , ( and they say Saint Peter is the Churches head ) she longs for Christs presence , to see his face , to heare his voyce , to have his left hand under her head , and his right hand to embrace her : her delight under his shadow . What meanes Saint Peter to pray him to goe from him ? A speech beseeming his Successour , rather the Pope , I would not wonder at him if he spake it . If Christ should come againe to live a while on earth , to rule his Church in person : the Pope would haply say , Domine discede , Lord depart from me . For being his Vicar , Christs personall presence would discharge him both of Office and Authoritie .

Saint Paul desired to be with Christ , desired to be dissolved , for to be with Christ . Christs grant to the theeves prayer was but Hodie mecum eris , that he should be with him . For to be with Christ , is to be in happinesse . In his presence ( saith David ) is the fulnesse of joy . That s ( you will say ) not to the point , to be with Christ in heaven . Surely t is not precisely . Yet Deus erat in Christo , as Saint Paul saith , God being in Christ , he is in heaven , that is with him , with him wheresoever . As it is said of Sathan , Circumfert secum inferos , he carries hell about him : so where Christ is , heaven is , though it be on earth . Did the Queene of Saba hold them happie , that stood before Salomon , to heare his wisedome ? Behold one greater than Salomon is here . They are happie , thrice happie , that stand before Christ , to heare the gracious words , that proceede out of his mouth .

What an unkind requitall is this request of Peters for his Masters love ? Christs presence was precious : he loved them specially , with whom he chose to live , his domesticall Disciples . And of them S. Peter and Boanerges most , he kept them ever neerest him ; they three were often with him , when the rest were not . For Iames and Iohn there was some reason ; they were his Cozen-germans . But for S. Peter there was none , but only love . He both loved him more than the rest , you heard Tertullians terme , Charissimus ; and also desired his love more than the rests , Simon ( saith Christ to him ) Lovest thou me more than these ? And is Peter glutted with Christs love , quatred with his company ? That hee praies him to go from him ? saith John , Peter was of Bethsaida ? It should seeme rather he was a Gergesen . The Maid , that chalenged him in the high Priests hall , had she heard him here speake in the Gadaren Dialect , Depart from me , would have said , Peter , thy speech bewrayes thee . Never any but the Gergesens , the prophane Gergesens bad Christ , Depart . They prefer'd their Hogges before their soules health . Nay Peters Soloecisme seemes worse then theirs . They had sustained some losse by Christ ; Peter had gained by him . Their losse two thousand of Swine ; his gaine two shipfulls of fish . Surely except Peter can show the better reason , the request is strange ; let us heare it , Lord , depart from me : for I am a sinnefull man .

Why must Christ goe from Peter ? Because hee is a sinner . The request harsh , the reason worse . Should hee not speake absurdly , that should say to the Physitian , Domine discede , Sir , depart from me , for I am a sicke man ? Sinne ( saith Saint Basil ) is {αβγδ} , the soules sicknesse ; and Christ is the Physitian ? The name Iesus so signifies , Epiphanius saith . And saith Peter here , Domine discede , Lord , goe from me ; for I am a sinnefull man ? Surely t is a sicke argument : the Reason rather concludes the quite contrarie , for the Physitian ; Domine accede , Sir come to me ; for I am sicke : Lord , come to me ; for I am a sinner . T was Christs owne answer to the captious Pharisees , carping at his keeping with Publicans and Sinners , The whole have no neede of the Physitian , but the sicke .

Saint Peters Argument is like his Net that brake ; this as brittle . Where should the Physitian be but with the sicke ? Where our Saviour , but with sinners ? Who were they , Christ said , Hee came to call , Matth . 9. 13. was it not sinners ? Hee cries indeed else-where , Venite ad me omnes , Come unto me all . But those all are sinners . T is Omnes , but Laborantes , All that are loden , over-loden with their sinnes . Art thou a sinner ? Neither flie thou from God , as Adam did ; neither bid Christ goe from thee , as Peter did . The Patient is safest , when the Physitian is beside him , Luke 7. 39. A woman , a sinner , Peccatrix , shee comes to Christ , stands at his feete , washes them , wipes them , kisses and annoints them . Zaccheus a sinner , homo peccator , Saint Peters terme here , Luke 19. 7. You heard , how hee joyed , that Christ would be with him , would but take one meale with him . David a sinner , a great sinner ; ( be mercifull to my sinne , for it is great ) yet cries , Domine , ne discedas , Lord goe not from me ; Expostulates with God , for being so farre from him , Psal . 10. 1. Christ was not sent , but to the stray sheepe ; and hee came to save that onely , which was lost . The sinner is both the stray sheepe , and the lost child .

Were Peters reason good ; then Christ must be with no man , no man with him . For all are sinfull men . Christ then must not crie , Venite ad me omnes , but Abite à me omnes , come unto me all , but depart from me all . But why , Because I am a sinner ? May not Christ , and a sinner be together without danger ? To whether of the twaine accrewes it ? Is the sinners companie contagious to Christ ? Or occasions Christs presence any paine unto the sinner ? First for Christs perill , there is none . The Leaper was to cry , I am uncleane , I am uncleane ; lest any comming neere him might be hurt by his uncleannesse . But mans uncleannesse cannot defile Christ . The Sunne shining on a slough , is not fil'd by the slough ; the slough is dried by it . Much lesse Christ , Sol justitiae , the Sunne of righteousnesse ( so termed by Malachie ) can be polluted by mans wickednesse . Our wickednesse corrupts not him ; but his righteousnesse justifies us . The woman with the issue longed to touch Christ . Her touch hurt not him , but healed her . And for mans perill . It was an opinion among the Hebrewes , that if but an Angell appeared to any , he died for it . Wee shall surely die , saith Samsons father , and Gideon cried , Alas , for I have seene an Angell . If the sight but of Gods servant were so dangerous : what was the presence of Gods Sonne ? Indeed the devills cried to Christ , What have we to doe with thee ? art thou come to torment us ? But Christs comming unto man ( himselfe saith in the Gospell ) is that sinners may have life , Saint Paul seconds him , Iesus Christ came into the world , to save sinners .

Saint Peter should have said rather , Lord keepe with me , for I am a sinner . Christs presence might be a protection against sinne . Peter and Christ were parted , when Peter denied him . They were both in Caiphas Hall : but Peter was below among the servants . And Christ no sooner lookt at him , but he presently repented . Had Iudas kept with Christ , he had not betraied him . Exivit ( saith the Evangelist ) he went out , and sold him to the Priests . A Patient will be temperate , while the Physitian is in presence . Surely sinne severs betweene God and man . Adam had no sooner sinned , but fled Gods presence . Sinne is a worke of darkenesse ; and God is Father of lights . The sinner will not ( with his will ) come where he is . What Malefactor joyes in his Iudges companie ? God is the sinners censurer ; he declines him . Now Christ to be God , Saint Peters selfe confesseth , Matth . 16. 16. and wonder we , hee prayes him to depart from him ? Christ is indeed God , but God incarnate : he came not to judge , but to save sinners . The Nicene Creed saith , he tooke flesh for our salvation . The Angell enclosed his nature in his name . He was God ; but he was Iesus . What though Peter was a sinner ? His Master was a Saviour . Hee therefore was called Iesus , because he would save his people from their sinnes .

Why doe I all this while wrong the Apostle ? Wrest his words unto the worst ? Say both request and reason seeme to be absurd : it seemes , but is not . Saint Ambrose bids , Dic & tu , bids every Christian say it . And Christs answer consters it ; bids him not feare . The meeke-hearted man amazed at the miracle , setting the Cogitation of Christs divine Majestie , to the conscience of his sinnes , finds himselfe unworthy of his sacred presence ; and cries out in that conceit , Lord goe from me , for I am a sinfull man . For should Christs Godhead , maskt under his Humanitie , have appeared in kind ; Peter must have perished . The justest man on earth , even Adam in his innocencie , must have instantly beene consumed . Gods hand must cover Moses , to see but his backe-parts : no man can see Gods face and live . How then shall Peter , a poore sinfull man , not tremble before him ; not fall downe at his knees , and crie in his humilitie , Lord goe from me , for I am a sinner .

Surely the speech is from Gods holy Spirit , acknowledging Gods might , and his owne meanes ▪ unworthy the companie of so great a person , to stand beside him , to bee in shippe with him . Saint Peter is not singular in this neither . Domine , non sum dignus , the Centurions cry , hee was unworthy , Christ should come under his roofe . Vnde mihi hoc , Elizabeths speech too ; shee thought her selfe unworthy , Christs mother should come to her . Nay Saint Iohn her sonne , a Prophet , more then a Prophet , as great as any that ere was borne of woman , yet held himselfe unworthy to untie Christs shoes . Neither Iohn , nor Elizabeth , neither the Centurion uses Saint Peters reason , because they are sinners ; but onely in conceit of the excellencie of his person . Peter considering his sinfulnesse withall , hath the greatest reason to thinke himselfe unworthy of the presence of Christ .

I thinke Saint Peters spirit be in some sort lighted on the Pope , on all Papists ; They thinke themselves not onely unworthy of Christs presence , but they hold it impudencie even to pray to him , to him immediatly , they may not dare to goe to Christ directly ; but must make the Saints their intercessours . Mary must mediate for them to her Sonne , Saint Peter to his master . And I wonder too , that among all their arguments for mediation of Saints , they cite not Saint Peters Action here , to proove men unworthy to pray to Christ directly .

Wee Protestants erre in the certaine extreame . They are not so timerous , but we are as audacious : Peeres to Peter for his sinne , but not for his conceit , who presseth not presumptuously into Gods presence , into his Courts , unto his Altars , though nere so soild with unrepented sinnes ? The Publican stood aloofe , would not looke up to heaven ; but beat his breast , and prayed for mercy . I will not say , the sinfull man ( wee all are so ) but the wicked man , the libertine , the drunkard , the adulterer , the blasphemer , the extortioner , the willfull wicked man , not onely e●ters rudely into Gods house , but also goes on boldly even to his holy Table . That which the Fathers call tremendum mysterium , the blessed Sacrament of Christs blood and body , to which sinnefull man should not dare approach but with feare and trembling , hee never makes scruple of his unworthinesse , but confidently receives it . Saint Ambrose said , Dic & tu , bids mee say too with Saint Peter , Lord , goe from mee for I am a sinfull man . Not that I should forbeare the places of Gods presence , his speciall presence , the Church , the house of prayer ; many a lewd man would bee glad of that immunity : n● nor his presence neither in the holy Sacrament : but that when I enter them , waighing my sinfulnesse and his greatnesse , I hold my selfe unworthy to come into his presence . Wee publikely confesse it , when wee communicate , that wee are not worthy so much as to gather up the crummes under his Table .

Thou that wearest out all the weeke in strong drinke , or with strange women , in swearing and cursing , and all manner of lewd speaking , in beguiling thy brethren with false waights , and false measures , and which is worse , false protestations too , and presumest on the Lords day to presse into Gods house , into Christs presence , Dic & tu , Saint Ambrose bids , Say thou ( for well thou maist ) Lord goe from mee for I am a sinfull man . Either say thou so to Christ ; or Christ will say to thee , Amice , quomodo intrasti , Friend , how camest thou in hither ? To conclude S. Peters speech is godly , if spoken with his spirit , in humble acknowledgment of thine unworthinesse . Dic et tu , thou maist speake it too . But in some sinister sense , in the spirit of despaire , as if Christ were not thy Saviour , but thy Iudge ; say it not so . Bid not Christ goe from thee , because thou art a sinner . For therefore he comes to thee , because thou art a sinner . That which is thy argument for shunning him , is Christs argument for saving thee . Embrace thy Physitian ; put him not away . Bee thy sicknesse whatsoever , hee will make thee whole . Thou art homo peccator , a sinfull man , but he is homo non peccator , a man without sinne . His righteousnesse will cover thee , Cui , &c.

A SERMON PREACHED VPON ALL-SAINTS DAY . APOC . 7. 10. Salvation to our God , that sitteth on the Throne , and to the Lambe .

WHat fitter Text for All-Saints day , than the song of all Saints ? Heare it , I pray you , out of the Revelation , 7. 10. and it is a part of the Epistle for this day , Salvation to our God , &c. The holy Hymne of all the holy Spirits . Said I , of All Saints ? All Angells too . All Saints sing it , both Iewes , verse 4. 144000. of Israel , and Christians of all nations , without number , verse 9. And the Angels say , Amen to it , verse 12. The solemnest song , that ever was sung in heaven . Holy , holy , holy , Lord God Almightie , was but the song of the foure Beasts , Chap. 4. ver . 8. Dignus es Domine Deus , an other of the twentie foure Elders , ver . 10. A third in the fifth Chapter , ver . 9. of the Beasts and them together . There s a fourth of a multitude , 1000000. ver . 11. But they were Angells onely . Here both Saints and Angells ; All of both , joyne in one Antheme , Salvation unto God . {αβγδ} behold saith Arethas , one Church of Saints and Angells . A thankefull acknowledgement ; whereof ; of Salvation . To whom ? To God , the Father , and to the Lambe , Christ Iesus . The Father is described by his Majestie , Sits on a Throne ; the Sonne by his humilitie ; cald the Lambe . These things are my Theme , God assisting , with your patience .

Songs , Spirituall songs , some are prayers ; many of Davids are ; most are praise and thankesgiving . This is . God doth {αβγδ} , Man must {αβγδ} ; Here sends health to us ; we sing Hymnes to him : T is Fit . Man owes it , God expects it . It becomes the Iust ( saith David ) to be thankfull ; there s the debt . Thou shalt glorifie mee , saith God ; there s the claime . Saints sing Hosanna in earth , Hallelujah in heaven ; here , save us Lord ; there , praise the Lord . Wee si●g both in earth ; but the latter onely in heaven . If not onely ; mostly , they pray in generall , the Church Triumphant there , for the Church Militant here : and for the hastening of the resurrection , for their intire fruition of full joy .

The subject matter of this Song is Salvation . This word in the Latin Text , Salus Deo , and the Ellipsis , the want of the verbe in the Greeke and Latin both , might move some scoffing Atheist to floute both Saints and God , and say , the Saints wish health to God . An impious , absurd , and irreligious sense . Wee wish health and salvation , bodies health , Soules salvation one to another ; not to God ; he needs neither , is himselfe salvation . The people of Ierusalem to the Iewes in Egypt , salutem , greeting and health , 2 Macch . 1. 10. the phrase is frequent there . It were grosse complement to greet God . To provide for this scruple , Beza puts in a particle , Salus à Deo , and Expositors glosse it , Salus Deo nostro , to be the voyce not Optantium , but Laetantium , of joy , and not of wish . The Saints ascribe their salvation unto God . It is here an Hebraisme , this booke hath many ▪ The very same in the third Psalme v. ult {αβγδ} Salus Domino , salvation to the Lord , that is , belongs unto the Lord . Of that afterwards ; it is the Praedicate of the proposition ; first of the subject .

All mans good is from God ; temporall , riches , health ; spirituall , grace and peace , {αβγδ} , all things , Saint Paul saith , saith it thrice . But above all things , salvation . It is but Salus , in Latin , too weake a word , to signifie so much . It meanes but health and wealth , incommon speech , worldly prosperity , as does in Scripture the word Peace , in ordinary salutation . Salvation is a heavenlier , a diviner thing , {αβγδ} , saith a Greeke father , the greatest and the royallest of all the gifts of God . Nihil tam dignum Deo , nothing ( saith Tertullian ) so worthy God , as mans salvation . Mans creation a great worke ; salvation a far greater , cost God more paines . His breath suffis'd to make the soule , but his death required to save it . Two notes here needefull , {αβγδ} , first , that it is ; then what it is .

For the one , that the soule shall be saved , all confesse not . That it is Immortall , some make doubt , some quite deny . That it dies with the body , heathens have held many , Atheists all , Christians some , in Arabia . One or two Bishops of Rome , Pope Paul 3. and Iohn 23. This is so grosse an heresie , and the soules immortality so generally now beleev'd , that to spend speech in proofe , were to mispend time . Scriptures are rich in it ; yea reason would evict it , were they silent . But soules though all immortall , are not all saved . Christs selfe , that saves them , saith , hell receives moe soules , then heaven . That some shall bee , who doubts ? a great summe ; Iewes here 144000 , Christians without number , vers . 4. and 9. God to show the world , that hee was mercifull , as well as just , though all men sinned , yet would not have all death , but some Salvation . Why was Christ else Incarnate ? for us Men , saith the Creed , and for our Salvation . Natus est , & Datus est , Esay 9. 6. that he was borne in the wombe , torne on the Crosse , why was it but to save us ? He was named Iesus , for that act and end . An Angell tels us , that signifies salvation .

For the other , what is Salvation ? It needs no definition , a knowne terme , in the usuall acception . The English word is straight , meanes lightly but deliverance from Hell , and eternall life in Heaven . But the Greeke and Latine are more large ; they meane deliverance too ; but not spirituall onely , from sinne and death , but temporall also , from any kind of Crosse , present or imminent . And so is the sense of salvation in my Text ; the Saints ascribe to God all sorts of deliverance . The soules escape from death , and happinesse in Heaven , is the maine salvation , and is so termed {αβγδ} . But the other are salvations too , and cald so , though not commonly . Preservations are salvations . Iacobs escape from Esaus sword , the Hebrewes from Amaleks , Davids from Sauls , and Absalons , Peters from Herods , Pauls from many perils , were all salvations . Such temporall deliverance , in the booke of Psalmes is often Englisht salvation . Even such salvations the Saints ascribe to God . David doth often . Ionahs deliverance out of the Whales belly , he cals it his salvation . The Saints are said to sing cap . 15. 3. the song of Moses . That song is of salvation , Exod . 15. 2. of salvation in this sense . God had saved Israel out of the handes of the Egyptians .

Come we now to the Saviour ; it is God . The blessed Virgin cals him so , saith her Spirit rejoyceth in God her Saviour , Saints on Earth , as well as Heaven , sing salvation-songs to God . Iob cals God his Saviour . So doth David , and Esay , and Ieremie , and other Prophets . Saul does , though no Saint . Darius too , though a Gentile . God cals himselfe so , Esa . 43. 3. I am thy Saviour . If he be ; then salvation is his . His , not Possessive , but Effective , Gods Act. To this beare all the Prophets witnesse , and other Holy men , Ioseph , Sampson , Ionathan , Solomon , Peter , Paul , that salvation is Gods Act. Davids phrase indeed , Psal . 3. 9. is Salus Domini , which some will say , sounds passively . But who knows Davids sense , better then Davids selfe ? Hee is his owne scholiast , Psal . 37. 39. Salus a Domino . That saith plainely , t is his Act.

This theme should seeme to need no proofe . Who but a profest atheist , will once doubt of it ? that salvation is of God , that beleeves , there is a God ? Onely the Epicure grants , God is , but is idle , busies not himselfe with the affaires of mortall men , leaves them to themselves . But of this foolish sect , Plena sunt Omnia ; Who is not an Epicure ? even the most religious man is one sometimes . The whole world ascribes salvation , I meane , Preservation , meerely to meanes . Every man robs God of his Prerogative , makes himselfe his owne Saviour . The greatest Persons most . They thinke policy protects them , not Religion ; put their confidence in 〈◇〉〈◇〉 , walls and weapons , horse and ships ; men and munition ; distrust God . Even David , the godlyest of all Kings , trespast in this , thought not God sufficient to preserve him ; would needs number his people ; see , if need should be , how many thousand strong he was .

But all these things , all other , are ( as Saint Augustine saith ) Adjutoria deceptoria , deceitfull saviours . Salvation is all Gods . Surely they save sometimes , oft times ; but as God meanes . One man may be Gods instrument , to save another , any Creature may . But the authour of salvation is Gods selfe . If he move not the instrument , blesse not the meanes ; there s no salvation . Nay the supposed meanes of our safety sometimes become our bane . Did never King thinke Iesuites would secure his Crowne , and at last was slaine by them ? No man , no Creature saves , but as Gods Instrument . It pleaseth him , to make them his meanes of our salvation , still I meane preservation . Ioseph was named by Pharaoh , Saphnath happaneath , that s , saith Saint Hierom , Salvator mundi , because he saved , i . preserved the land . Hee did , both it , and others from the seaven yeares famine . But Ioseph ascribes that Salvation to Gods selfe , Gen. 45. 5. From sword , from pestilence , from famine , from all hurt , it is God , that saves man , God onely . Even sometimes without meanes , by miracle . How many were delivered from sundry infirmities by Christs onely Word ? Who , or What saved the Hebrews at the red Sea , from the Egyptians ? Who , or What , Ezechias and his people from the Assyrians ? Who , or What , England from the Spanish Invasion , from the Iesuites Powder plot .

For Spirituall Salvation , there s lesse Question . All men give that to God . They doe ; but not God onely . Papists in that too doe rob God , make the Saints Saviours too ; cry Sancte Petre , salva nos , Saint Peter , save us , Mother of God , save us . Bellarmine maintaines it . Say not , they meane them interceding Saviours onely , to procure Salvation to us by their Prayers . They cannot mumme under that maske . They make them Mediators , not Intercessionis , but Redemptionis too . They would faine use that distinction . But they are so brazen browed , that they father on Saint Ambrose this sacrilegious blasphemy , that the Saints have wrought our Salvation by their blood ; that the Saints were Sacra hostia , a propitiatory sacrifice . Why should they not ? The Saints in this songe , say not , Soli Deo , unto God alone , but barely to our God .

First , for that forg'd saying of Saint Ambrose , the Pope himselfe shall confute that popery . Pope Leo the first , Nullius Sancti Occisio , propitiatio est . Ipse solus est hostia . No Saints blood is propitiatory , Christ alone is the Sacrifice . And for the Why-not , the Popes speech answers that too . For Saint Iohn saith no more , then Ipse est propitiatio . Christ is the propitiation for our sinnes . Hee saith not , Ipse solus . Yet Leo puts that to . He knew , he meant it so . So might the Papists heere ( were they as ingenuous , as Pope Leo was ) supply the word supprest , and understand , Soli Deo , Salvation to God onely . Moses said no more , then Thou shalt serve the Lord thy God , Deut . 6. But Christ cites it to Sathan , and puts , Soli , to it , Him onely shalt thou serve . Matth . 4. 10. Sathan might have replied , that ( onely ) was not there . But he knew , Moses meant it . Gods owne words warrant it , I will not give my Glory to another . What is ascribed to God , is meant to him alone , and is proper to him onely . Every good gift ( and is there any better then Salvation ? ) Saint Iames saith , comes from above . That s not enough : it may come from the Saints so . Hee there●ore addes , A Patre luminum , saith not from whence onely , from heaven ; Saints are in heaven ; but from whom there ? from the Father of lights ; Saints are but the Sonnes of light , Sain● 〈…〉 de saith expressely , Saint Paul too , saith it twice , Soli Deo honor & gloria , to God , to God onely be all glory .

To God , but to what God ? For there are many , Saint Paul saith , 1 Cor . 8. 5. There are , but cald so onely , he addes that , no gods indeed . There s but one true God , Iohn ●7 . 3. Moses proclaimes it , Deut. 6. 4. with an Oyez , Heare Israel , The Lord , our God , is but one . Sibyll an heathen prophetesse could say {αβγδ} , there s but one God . Si non unus est , non est , Tertul . either but one , or not one . False gods there are many , the god of Eckron , of Hamath , of Arphad . Every Nation had one ; every City one , Jer . 11. 13. Gods selfe saith , hee is Alone , Esa . 45. The Saints here therefore call him Their God ; Salvation to our God . That s one reason for the word added here , namely Distinction . An other is of Covenant . God Covenanted with Abraham , to be , his God , and the God of his Seed : which seed are these Saints , All Saints . Not Isaac onely and Iacob , and his seed ; but all the Faithfull , borne whensoever , wheresoever , are the sonnes of Abraham , Saint Paul saith , and may call Abrahams God , their God . But yet this God , though one , Vnissimus , Saint Bernards word , is ( I may not say ) divided , but distinguisht into Persons , three Persons ; and all three lightly meant , when God is named . But here the first , the Father , described by a marke of Majesty , sits on a Throne . For hee s a King , that s frequent in Scripture , a great King , Mal . 1. a King of Kings , Apoc . 19. and hath therefore there many Crownes . Other sundry Regalia Scripture hath , I omit them . My Text cites but a Throne . and why that ?

Is the Throne proper to the Father onely ? Hath not Christ a Throne too ? He hath ; and in this Booke , the Throne is oftener said of the Sonne , then of the Father . Or haply are they differenced thus , the Father to sit , the Sonne to stand ? For so t is said , chap. 5. 6. the Lambe stood . So Saint Steven saw Christ standing . But here the Father sits . The Question is not idle . It is a Stone , some Heretickes have stumbled at . The Father to have a Throne , and not the Sonne . Or if both have ; yet the One to sit , the other to stand , argues Inequality . That s it , Arius would have , and other heretickes , the Sonne to be the Fathers Inferiour . But Regall Majesty meant by the Throne , is the same in both , Vnus Thronus , vna Majestas , there s one Throne of the whole Trinity . The ver . penult . of the last Chapter , and the first of the last , are plaine for two of them , that Christ and his Father sit on the same Throne ; hath a Throne as well as he , and sits as well as he . All Christian Creeds have it , that Iesus Christ sits at the right hand of his Father ; have it from the Scriptures , many Scriptures . I speake to many here , that are not learned . I must explaine my selfe , lest I lead them into errour . Scriptures for our capacities speake many things of God unproperly , expresse the things of God , by the phrases of men , make God like one of us . Give him our parts , hands , eyes , eares , feet ; our actions too , to stand , walke , sit ; passions too , griefe , anger , jealousie . This occasiond some Heretickes to hold , God hath a Body . God hath no Throne indeed , nor sits . Such termes are metaphores or metonymies all , used for our understanding . Gods Throne meanes his Majesty , and his sitting , his Authority ; {αβγδ} , it signifies his Dignity , saith Athan . Hee sits not Corporaliter , not Carnaliter , Saint Augustines words . His Sedere , is Praesidere , his Sitting notes his Power , and his Throne , his Glory . And Christs sitting by his Father , showes his parity of power , equality of Majesty ; or , as saith Athanasius , {αβγδ} , Identity of nature , {αβγδ} , Consubstantiality .

To end this , what meant the Saints to describe the Father here by his session , and his Throne ? Why doe they not distinguish him from the Sonne , and holy Ghost , by some propriety ? For Throne and session , i . majesty and power are common to all three . You shall ofttimes observe , even where the Persons are distinguisht , some Acts , or Attributes , common to them all , to be given unto one . In the beginning of the Letanie we petition every Person apart , style the first , Father of Heaven . Are they not so all three ? Some , that like not our Liturgie , will easily yeeld , it is a fault . The Apostles Creed cals God the Father Almighty , and Maker of Heaven and Earth . Both Sonne and Holy Ghost are so : Is the Creed faulty too ? Heare therefore Christ , Luke 10. 21. He cals his Father , Lord of Heaven and Earth . So it is here . A Title common to the whole Trinity is affixt unto the Father . The Sonne to sit on Throne , you heard before , and of the Holy Ghost , Saint Augustine , saith , Considet , He also sits with them . I have beene long in this ; the Saints proceed , sing salvation to Christ too .

Saint Gregory saith , the Iewes , by the name of Saviour , ever meant God the Father , Here 144000. Iewes sing salvation to the Sonne . But by what Name ? Among Christs many titles and names , which it skils not to mention , they make choise of the Lambe . That name Iohn Baptist like an Herauld proclaimed openly two dayes together , and that with an Ecce , Behold the Lambe of God . It best fits the Saints song ; because he being sacrificed to his Father , as a Lambe , wrought their salvation . The Lambe , both in the Passeover , and in the daily sacrifice , prefigur'd Christ . That Reason is not all ; for the goat and bullocke did that too . But the Lambe of all the beasts is the meekest , and most harmelesse . Christ would be cald the Lambe , for his innocency , and humility . The Prophet notes the one , Luke a Lambe dumbe before the shearer , so opened he not his mouth , and Saint Peter for the other , calls him {αβγδ} , a Lambe undefiled , and without Spot ; that is , free from all sinne , either Actuall , i . undefiled , or Originall , i . spotlesse , saith Aquinas , Agnus , i . {αβγδ} , pure and cleane , ●it to be Christs Hieroglyphicke . Not a Lambe , but the Lambe . The word in this booke no lesse then thirty times ; but save twice onely , ever with an Article . For some other are called Lambes , wee are , Feede my Lambes , saith Christ to Peter . But Christ is called so Singulariter , saith Saint Augustine . To this Lambe Saints have cause , all Saints have speciall cause to sing Salvation , soules Salvation . Temporall Salvation , i . Preservation comes equally from every person in the Trinitie . But for spirituall salvation , Christ thinkes it no robberie , to claime the chiefest thankes . For the Father and the Spirit , did but Decree , and Order it . The Sonne besides , tooke flesh ; Exinanivit , emptied himselfe , Saint Paul was bold to say so . Not that taking our nature , he resigned his owne , relinquisht his Divinitie . But he humbled himselfe , supprest his Godhead , made himselfe man ; would be borne of a woman , brought forth in a Stable , cradled in a Manger , suffered persecution in his Infancie , povertie all his life , and toward his end contempt , contradiction , reviling , all indignitie , all extremity , even death , death of the Crosse ; bare all this , as a Lambe , Agnus mansuetus , a meeke Lambe alwayes , but then Agnus occisus , a Lambe slaine for a sacrifice , to be offered up to God , for the sinnes of the world . So hee wrought our salvation . I will not presse comparison too much betweene the Persons , touching our salvation . I may not with sobrietie . I will rest in Saint Pauls word , for it is a weighty one ; Heb . 2. 10. he calls Christ {αβγδ} , the Prince of our salvation .

A corrosive to the Devill , great disparagement , a Lyon to be vanquisht by a Lambe . For it was his hands , his pawes , his jawes , that Christ hath saved us from . A live dogge ( Salomon saith ) is better than a dead Lyon . But here a living Lyon is queld by a dead Lambe . A Lambe , but yet Lyon too . This Booke , in which he is called a Lambe so often , calls him a Lyon once , Chap. 5. 5. The Lyon of the Tribe of Iudah . If any muse at it , how Christ should be both , Saint Augustine answers it , Agnus in passione , Leo in resurrectione , he died a Lambe , rose a Lyon . His Resurrection was his Triumph over Death , Sathan , and Hell .

To end this , the Saints ascribing Salvation unto God , and to the Lambe , exclude all other Saviours . The Saints themselves are none , you heard before . Salvation ( Saint Iames said ) was {αβγδ} , from above , but {αβγδ} , from God . Not from the Spirits , who are men ; but from the Father of Spirits , who is God . Much lesse are Merits , which Papists reckon too ; That s worse than the other . For then salvation is {αβγδ} , from below . Saint Peter is too plaine for that , There s no Name under heaven , by which we may be saved . In a word , there s no name under heaven , nor in heaven neither , to which wee may ascribe salvation , but God onely ; but God that sits on the Throne , and the Lambe , there s no more . Iudge then how sacrilegious Pope Leo the tenth was , who in the Laterane Councill let one title him his Saviour . Gods selfe shall determine ( by the Popes leave ) this Question , Esay 43. Non est salvator praeter me , there s no salvation in no sence , but from God .

To end all . To God , that s sits upon the Throne , and to the Lambe ? Where is the holy Ghost ? Doe the Saints exclude him too ? God forbid . Non-expression is not exclusion . Gods Spirit , whom we may not teach to speake , taught these Saints this song . I may not say of them , as it is said of Peter at Christs Transfiguration , that hee spake , hee knew not what . The blessed Spirits wot well that the persons are Peeres in mans salvation . They knew that of the Schoole , though they never went to it , Opera Trinitatis ad extra be Indivisa . The Actions ad intra , to Beget , to be Begotten , to Proceed , distinguish Father from Sonne , Sonne from the holy Ghost , each Person from other . But Creation , Preservation , Redemption , Salvation , all workes Emanantia , that goe out unto the creature , are common to all three . Had the song beene but thus , Salvation to the Lambe : that had beene no excluding of the Father . So neither this ascribing of salvation to two Persons , God and the Lambe , shuts out the holy Ghost . It pleaseth the Spirit to name sometime God onely , then all three are implied . Sometime two of the Persons ; then the third is understood ; and sometimes to expresse all three . It is all one . For the Sonne is in the Father , he in him , the Spirit in both , both in the Spirit . What is therefore done to one , is meant to all . The like place to this here ( lest you thinke it hath no parallels ) is Ioh . 17. 3. and it is Christs owne speech to God , This is life eternall , to know thee , the onely true God , and whom thou hast sent , Iesus Christ . Say , the Saints might neglect or forget the holy Ghost , which to say , were absurd : yet Christ did not , could not . To say that , were impious . Now then unto our God , that sits upon the Throne , and to the Lambe , and also to the Spirit , be jointly and justly ascribed all salvation , Power , Majestie , and Thansgiving , nunc & in secula .

A SERMON PREACHED VPON SAINT THOMAS DAY . IOH . 20. 29.

Beati , qui non viderunt , & tamen crediderunt .

Blessed are they that have not seene , and yet have beleeved .

CHRIST lived on earth visible but at one certaine time : Et fides non est omnium , saith the Apostle , God hath not given faith to every man . Christs sight here , and faith , divide men in two paires . Some have seene him ; some have not ; some have beleeved , some have not . Seeing and Beleeving are the two substantiall termes of my Text ; mixe them together , with , and without the negative particle ; and thence will arise foure sundry sorts of people , which the world hath had at times , Some that have not seene Christ , and yet beleeved ; some that have seene him , and yet not beleeved ; some that have done neither ; some that have done both . My purpose ( with your patience , and Gods grace ) is to speake of these foure sorts ; which first , which last , it skilleth not ; but severally of each , and briefely of them all .

The first , ( if you please ) shall be those , that have done neither ; neither seene him , nor beleeved . The Gentiles in all ages , and the faithlesse Iewes before and since Christs dayes , are of this first Order . Mistake me not ( I pray you ) as though I cast our selves in this first forlorne ranke . For though in Scripture phrase , which opposeth Iewes to Gentiles , we be Gentiles to , as sprung from Iapheth , the father of the Gentiles ; yet in the Churches phrase , Christians are freed from that unlovely name . The Gentiles were alians to the common wealth of Israel , and strangers from the Covenant . Gods promise was appropriated to the seed of Sem , and the types of the Messias were onely among Iewes ; the Nations had no part in Christ . They saw him not : for he was not yet incarnate . They beleeved not ; for they had not heard of him . Me thinkes Saint Paul , Eph. 2. 12. seemes to have them both . He saith , They had no hope , and were without God . If they were without Christ , then they saw him not . If they had no hope ; then they beleeved not : for {αβγδ} ( saith the Apostle ) is {αβγδ} , Faith is of things hoped for . Nor yet when Christ was come , were the Gentiles ere the neere . He came not , where they were ▪ and therefore they saw him not ; save only some few that bordered upon Iurie . Neither did they beleeve . For it is Saint Pauls question , How should they beleeve on him , of whom they had not heard ? His fame indeed went forth ; but to the neighbour-regions onely . And how should they heare without a Preacher ? When he sent forth his Apostles to Preach of him abroad , he forbad them to goe into the way of the Gentiles . As for those , that lived since , as they have had no sight of him ; so have they had no faith on him ; I meane the most . The word which breedeth it , hath beene preached abroad ; the sound of the Gospell hath beene heard into all lands . But though hearing necessarily goe before faith ; yet faith doth not necessarily follow after hearing . Multi vocati , pauci electi . As the Fowler catcheth not every bird hee calleth ; so the Preacher winneth not every soule that heareth . All Heathens have heard of him ; but few have beleeved on him . For the wind bloweth where it listeth ; and Gods Spirit breatheth , where it pleaseth ; and Faith is Gods breath . The report of our Saviour hath rung into all Realmes . But ( as the Prophet Esay speaketh ) Quis credidit auditui ? Who hath beleeved the report ? Though many Lands be Christians , yet many moe be Infidels .

And what I say of Gentiles , I may also say of Iewes . They were not all beleevers , that lived before Christ came ; and almost all have beene unbeleevers , that have lived since he came . What shall I now say concerning this first sort , both of Iewes and Gentiles ? Shall I call them all accursed ? I had much rather stand on mount Garizim , than mount Gebal . But by proportion from my Text , I can not call them blessed . Christ holds them blessed , onely that beleeve . I know some ancient Fathers , and divers later Writers , hold many Heathens saved not by Faith , but by Philosophie : such of them , as have lived religiously and justly , and have excelled us Christians in exactnesse of a good life . Quis me constituit judicem ? I will neither curse nor blesse them . It is a fitter point to be discust in Schooles , than decided in a Sermon . But for the rest ( for there were but few of these ) deniers of God , and defiers of Religion , by rule of Contrarietie , Christ holds them cursed .

To end this first part ; Thomas the Apostle , though he saw our Saviour and beleeved to ; yet in some sort may be rank't in this first order . Christs resurrection he had not seene , nor did beleeve it . Nay he resolved peremptorily , that except he saw Christ , he would not beleeve . Nay except he felt him ; the print of the wounds in his hands and in his side , except he felt them with his fingers , hee would not beleeve . But I reserve him rather for an other ranke ; because a litle after he both saw him , and beleeved . So much for the first sort .

The second shall be those ▪ that have seene , but not beleeved . The Scribes and the Pharisees , the Lawyers and the Sadduces , the Elders , and Herodians , Herod , and Pilat , Annas , and Caiphas , Iudas Iscariot , and the railing theefe , and all the route of those , that cried Crucifige , and that mockt him on the Crosse , are of this ranke . What shall I say of these ? Not , as Balaam said of Israel , How shall I curse , where God hath not cursed ? But how shal I not curse , where Christ hath curst before me ? Woe unto you Scribes , woe unto you Pharisees , woe unto Lawyers , woe unto the man , by whom the Son of man is betraied . Woe on earth , Gods indignation ; woe in hell , his condemnation . For the lake which burnes with brimstone is the lot of unbeleevers , Apoc . 21. As the Hebrews could not enter into earthly Canaan , {αβγδ} , for their unbeleefe : so they should not enter into heavenly Canaan , for their unbeleefe .

They that heard of Christ , but saw him not , and therefore beleeved not were somewhat to be pardoned . Fame hath so little conscience in forging lies , that the eare is not beleeved . It must be the eye , that must perswade the heart . Iob termes the eare the taster of speech ; but we hold the eye the trier of truth . But not to trust that neither is great incredulitie . Nay the eare also deserves to be credited , when the report is seconded with reason . Had the Scribes & Pharisees but only heard of Christ ; yet the fame confirmed by the writing of the Prophets , & observing all circumstances suting with the same , there was cause they should beleeve . But seeing him themselves , daily in the midst of them ; not to beleeve , that which they did behold , was desperate diffidence , was unpardonabe , unreasonable , unconscionable , infidelitie ? Worthy to be wondered at even by God himselfe . So saith the Evangelist , Mar. 6. 6. our Saviour wondered at their unbeleefe . Christ , whose name is wonderfull , whose workes are wonderfull ; to whom ( as saith himselfe , Gen. 18. ) {αβγδ} , Nothing can be wonderfull , yet he wondred at their unbeleefe . Their unbeleefe worthy to be wondered at , especially the Elders , the Scribes , and the Pharisees , {αβγδ} , Masters in Israel , and Doctors of the Law , to be so witlesse , so senselesse , not to conceive , what they saw ; nay not to see , what they beheld ; and consequently not to beleeve , what they conceived .

How many meanes did God vouchsafe that people , what infinite hints to helpe their unbeleefe ! The Wise men of the East had told them Christ was borne , and added for perswasion , that they had seene his Starre . The Shepherds published the message of the Angells of the birth of the Messias . At twelve yeares of age he sat among the Doctors , hearing them and posing them . The holy Ghost in a bodily shape descending on him at his Baptisme , and a voyce was heard from heaven , This is my beloved Sonne . Many hearers and beholders openly acknowledged , the one of his Words , that they never heard the like ; the other of his Workes , that they never saw the like . Such Workes , such great Workes , that if Sidon had seene them , it would have beleeved ; nay if Sodom had seene them , it would have beleeved . The heathen Centurion , yea the fiends themselves confessed him . Yet their witts were so bewitched , that they could not understand ; nay their hearts were so malitious , that they would not beleeve . Hee was daily in their eye , and yet they would not see : and who is so blinde , as hee that will not see ? who having such helpes , such furtherances of Faith , in wilfull perversenesse would see , and not beleeve ?

This wilfull infidelitie bred their contempt of him ; that they disgraced his person , depraved his actions , loded him with contumelies , and pursued him unto death , the cursed and shamefull death of the Crosse . They vilified his person by the basenesse of his parents , his kindred and profession . Is not this Iosephs Sonne ? is not Mary his mother , and his brethren Iames and Ioses , Simon and Iude , and is hee not a Carpenter ? They depraved his actions , both his doctrine , and his miracles . His doctrine hereticall , as crossing Moses Law , and treasonous , he forbad to pay tribute unto Caesar . His miracles magicall ; hee cast out Devils by the Prince of the Devils . Their tongues raild on him , a glutton , a wine bibber , a Samaritan , a Demoniack , and their hands delivered him to the secular power , to be handled of the Heathens with all indignitie , with all extremitie : They mockt him , they scourged him , they crucified him .

Forbids not our Saviour to cast pearles before swine , and to give holy things to dogges ? Christs selfe is the pearle figured in the parable ; God sent him to the Iewes ; but they like swine betroad and betrampled him . Christ is the holy thing ; the Angel calls him so , Luk . 1. 35. God gave him to the Iewes ; but they like dogges turned on him , and rent him . Gods sending him , and giving him , was their seeing him . Their betrampling him , and rending him , was their not beleeving him . Such is the aversenesse of many sullen heart , that though God give him helpes to further him to Faith ; yet he will not use them . Nay such is the perversenesse of mans malitious spirit , that though both the eye perceive without , and the wit conceive within ; yet the heart shall ponere obicem ; as God saith to the sea , Iob 28. hitherto thou shalt come , but goe no further , so the heart shall say to Christ , stand , thou commest no nearer me : that as the adder will not heare the charmer , charme he never so wisely ; so let sense and understanding performe their function never so faithfully , yet the heart will cry , non credo , I beleeve not .

To end this ; they saw he was the Christ , but yet beleeved not . They saw it at his birth , and they saw it at his baptisme ; they saw it in his life , and they saw it at his death . The miraculous eclipse , the splitting of the vaile , the trembling of the earth , the rending of the stones , the opening of the graves , and the rising of the dead , all these these their eyes did see ; and yet they beleeved not . Yea his owne resurrection avouched even by those , whom themselves had set to watch about his sepulchre , their eyes did see that too : not onely a few women , who might haply bee deluded , not onely his Disciples , who might haply bee partiall , but hundreds of the people , five hundred at one time , had seene him with their eyes , and yet they beleeved not . Their eyes did their office , sense suggested to the heart ; but heart , like a stiffe Recusant , would not hearken . Thomas is famous for his incredulitie , and is put into a proverbe , because he would see , before he would beleeve . What shall wee thinke of these for their infidelity , that though they saw , yet would not beleeve ? The devills shall rise in judgement and condemne them ; for they saw , and beleeved . For even the devills also have their faith , they confessed Christ , what have wee to doe with thee , Iesus thou Sonne of God ? Credunt & contremiscunt , they beleeve though it be with trembling . Blame not the Gentile , who though hee heare of Christ , will not beleeve . Loe here the Iew , though hee doe looke on Christ , yet will not beleeve .

The third sort ( if you please ) shall be videntes & credentes both seeers and beleevers of the same age : with the second , but of more grace . Sight and Faith divor'cd in them , are met in these ; sensus & assensus , embreac't each other : what the eye beheld , the heart beleev'd , vidit & arsit , the eye no sooner saw , but the heart was set on fire . The wise men of the East , Simeon , and Zacharie , Iohn Baptist and Nathaniel , Iairus and Zacchaeus , the two Iosephs , the Carpenter and the Counsellour . Nicodemus and Lazarus , and the theefe upon the Crosse , the 11. Apostles , and the 70. Disciples . Of women , Mary the Virgin , and three other of her name , the woman with the Issue , Martha and Elizabeth , and Anna the Prophetesse ; Numbers of the Aliens , the two Roman Centurions , and many Samaritans , the woman at the well , and shee of Syrophoenicia : All these , and all other , whom his signes and Sermons converted to the Faith , viderunt & crediderunt , both saw Christ , and beleeved .

What shall I say of these ? Christs blessing in my Text shall I deny it to this third sort , because it is there conferr'd upon the fourth ? shall they say unto our Saviour , as Esau sayd to Isaac , hast thou but one blessing , O my Father ? Surely they are blessed , that see not , and beleeve : but they are nor blest alone . Those that beleeved and saw , were blest as well as these , though not so much as these . Christs meaning is comparative . Christ approportions the blessing to the Faith . They saw and did beleeve ; these see not and yet beleeve . Both sorts are blessed , but these more then they , because their faith is greater , then the others ; of greater meede , because of greater merit : of greater merit , because by lesser meanes . I meane not merit in the Papists sense . I say then of this sort , that Christ hath blest them too . Saint Peter is an instance ; Blessed art thou Bar-Ionah . Hee confessed Christ , but he had seene him first , Yea our Saviour saith in generall to all his Disciples , Matth . 13. blessed are your eyes , for you see mee . Blessed , not because they saw ; for then Iudas had beene blessed ; but because they beleeved whom they saw . It was a greater blessing to beare Christ , then to see Christ . And yet Mary was blessed ( as Saint Augustine saith ) non tam concipiendo carnem Christi , quàm percipiendo fidem Christi ; not so much for conceiving him within her wombe , as for receiving him within her heart .

God in his wisedome , and his mercy both , had appointed this time for the comming of the Messias . 4000. yeares almost were past , since God first promist him . Christ said againe in Davids time , ecce venio , loe I come ; and yet there passed 28. generations after that , before he came . Faith now through long differring begun to faint ; and many , like the mockers in Saint Peters last Epistle , might haply aske , where is the promise of his comming ? In tender compassion , both of that age , and all the ages since , which might have murmured more , God was then pleased for to send his Sonne ; that whom their fathers had beleev'd unseene , him now that age might see and beleeve : the sight of him , to confirme beleefe on him , both in them , and after ages ; to feede faith in them , and to breede faith in us . Their faith enfeebled with long expectation , tired now with types , which were but shadowes ; God saw it time to send them now the substance ; that faith , like Moses hands , becomming heavie , sense , like Hur and Aaron might helpe to hold them up . For sight is faiths supporter . Which now so needed it , that even Nathaneel , whom Christ himselfe cald a true Israelite , yet would see Christ , ere hee confessed him . yea one of his Disciples , that had liv'd some yeares with him , was yet so incredulous of his resurrection , that sight would not suffice him : but as Isaac said to Iacob , sine tepalpem , so hee must feele and handle him ; ere he will beleeve . Nay all his Disciples , though they saw him daily , yet were but shallow faithed . Else why calls he them faithlesse ? and why saies hee to them all , O vos modicae fidei , O yee of little faith ? Thus then was it needefull to confirme weake faith , not by sense onely , but the surest sense , the sense of sight . Multitudes beleeved , Ioan . 2. 23. but it was {αβγδ} , they beheld , and saw . The men of Samaria in the fourth of S. Iohn said , they beleev'd on Christ , not for the womans saying , but because they heard and saw him their owne selves . Iohn Baptist , Christs harbinger , was faine to runne before him , and to point the people to him , ere they would beleeve . They had heard him preach of him ; that was a good preparative , but that was not enough ; he was faine with his finger to point them to his person , that they might see him too , Ecce agnus dei , Behold , &c.

Gods wisedome is worthily called by Saint Paul {αβγδ} , Eph. 3. 10. What wonderfull varietie hath God devised to beget and foster faith ? by promise , by types , by prophesie , by sense , by history . To Adam , to Abram , and so to all the Patriarkes he onely promist Christ ; that sufficed them . To strengthen the promise , to after generations he added types . Againe to strengthen them , to their posteritie he sent the Prophets . And now to this age , whereof wee are now speaking , he sends his Sonne in person . He presents him to the Iewes not {αβγδ} , but {αβγδ} , in body , not in type ; before onely object unto faith ; but now also subject unto sense . And lest they might doubt of him , because his godhead was masked with his humanity , the Deity lay hidden under his flesh ; God gave them evidence also of it , eare-evidence , eyeevidence .

They heard and saw him powerfull both {αβγδ} , both in word and workes ; both oracula & miracula , both his doctrine and his miracles begat beleefe ; both argued Christ to bee more then a man . Of the one they said , never man spake like this man ; of the other , nunquàm sic vidimus , wee never saw such things . They made the Samaritane woman at the well , to aske in admiration , is not this the Messias ! and the Roman Centurion at the Crosse , to cry , certainly this was the sonne of God . These two were Christs Apparitours to summon outward sense ; oracula quasi auracula , to cite the eare , and {αβγδ} quasi {αβγδ} , miracula be spectacula , to call the eye ; so by hearing and beholding to learne to beleeve . Not that Faith is built on sense ; a ground unsound for such a building ; but that sense might worke the subject the fitter unto faith . Sense is not faiths founder , but it is faiths furtherer ; it is the spirits usher to guide the heart to God . It is the Spirits messenger , to say unto the soule , as Philip to Nathaneel , veni & vide ; come and see thy selfe , and so much also , &c.

The fourth and last sort , see not , and yet beleeve . [ These our Saviour calls here blessed . Those markes which Saint Thomas would see , ere hee beleeved , they beleeved , though they saw not . ] So did the Patriarkes , and so doe now all Christians . Adam and Abel and all those early Patriarkes , Abram and Iacob , and all those after fathers , and their generations even unto Christ , are of this ranke ; but nos specialiter , Greg . Christians especially . For the Iewes though they saw not Christs selfe , they saw his types ; and so they saw him in some sort . Christ saies it in the Gospel ; Abram rejoyced to see my day , and saw it : But Christians have not seene either {αβγδ} , either in person , or in type ; and yet they have beleeved . These therefore our Saviour calls blessed in my Text .

That faith is kindliest , that hath least helpes , that is wholy and soly grounded on the word . To flie unto the eye , Christ calls it {αβγδ} , meere unbeleefe . Thomas is cald faithlesse , because hee will see , before he will beleeve . Sight is loves sense , not faiths sense . Faith comes by hearing , saith the Apostle , not by seeing , Aures be fores , the eares , the doores of faith . As preaching is {αβγδ} , the dore of the word , Col. 4. 3. so hearing is {αβγδ} , the doore of faith , Act. 14. 27. The mystery of godlinesse , i . our Saviour Christ , transcends the reach of reason : and shall sense seeke after it ? His incarnation is beyond imagination : and will the eye perceive , what the wit cannot conceive ? Neither {αβγδ} nor {αβγδ} can attaine to it . Faith disdaines conference with reason ; much lesse indures it to consult with sense . Vides ? non est Fides , saith Hugo de victore ; and so saith the Apostle . Faith is of things non apparentium , of things that are not seene . I know Saint Pauls aimes it at another end ; but the words sute well , and the sense is found here too .

The eye of Faith excells the eye of Flesh . Heaven is not hid from it . Yea Gods most secret mysteries , {αβγδ} , the most hidden things of God , faith discovers them . The Sunne which the Philosophers call the heavens eye , sees not so farre , nor peirceth so sharply , as the eye of Faith . No creature can exclude it , no horizon can determine it . Steven saw the Sonne of man at the right hand of his Father . Mans eye to descry Gods seat , it is impossible . But the Martyr being filled with the holy Ghost , Gods Spirit made Christ visible to his spirit .

Sound faith is neither suspicious , nor curious : it beleeves what God sayes , without sight , without examining . For since it is impossible for God to lye ( for how should truth lye ? ) it is fit his word be credited for it selfe sake . It must not be examined with howes , and whies . That which the Psalmist saies of observing of the Law , that must the Christian say of receiving of the Gospel , Psal . 119. {αβγδ} I disputed not saith David ; I argued not with God . The word is very elegant in the originall tongue , derived in the Hebrew from the pronoune {αβγδ} which signifieth , quid . Faith reasons not with God , it asketh no quids , no quarees , no quomodoes , no what s , no howes , no wherefores , it moveth no questions . It meekely yeelds assent , and humbly sayes Amen to every word of God .

This is the faith , at which our Saviour wondred , in the Centurious storie . Wee seldome or never read of any thing , Christ wondred at , but faith . At it he did ; both at the smallnesse of it in the Iewes , Mark . 6. 6. at the greatnesse of it in the Captaine . Christ sayd of it , and that with protestation , he had not found such faith , no not in Israel . The Christians faith is not inferiour . Christs word sufficed him , Dic verbum , & sanabitur , say but the word , and my servant shall be whole . So doth it us . Gods onely word is warrant to our Faith . That word beares witnesse unto Christ , the written word to the begotten word ; and in it wee heare of him ; and hearing wee beleeve . And if Christ said to the woman , mulier magna est fides tua , woman great is thy Faith ? I may better say to the Christian , homo , magna est fides tua , man , great is thy Faith . Shee saw him in person , on whom shee beleeved ; wee onely heare of him , and yet have faith on him .

I will not call it infidelitie ; but surely t is great incredulity , to assent to nothing but what eye beholds . If thou wilt beleeve nought , but what thou seest ; cur non vis sepeliri , saith Saint Augustine , why goest thou not quicke into thy Grave ? for how knowest thou that thou livest ? thou doest not see thy soule .

To draw unto an end , Papists presse this Scripture to force on us their Transubstantiation . If wee will be blessed , wee must beleeve Christ present under the forme of Bread . Shall wee say he is not there , because wee see him not ? Beati , saith our Saviour , qui non viderunt , & tamen crediderunt , that have not seene , and yet beleeve . Idle impostors ! will they make Christ meane all objects ? Must I beleeve , whatsoever I see not , and therefore beleeve it , because I see it not ? Saint Paul indeed teacheth us , Faith is of things unseene : not that all things must be beleeved , that are unseene ; but that they are unseene , that are beleeved . Christ when he said to Thomas , because thou seest me , thou beleevest ; meant not , that he saw that which he beleeved : but as Saint Gregory saith , aliud vidit , aliud credidit , sense saw but his humanity ; but Faith confest his God-head , Dominus meus , & Deus meus , my Lord , and my God . Christ meanes this Scripture meerely of himselfe : he calls them blessed , that have not seene him , and yet have beleeved . That is plaine , out of the former clause , Thomas , because thou hast seene me . These Eagle eyes , that can see Christ in Bread , where he is not , cannot see him in the Scripture , where he is . Nor yet is faith groundlesse , because it is not founded on reason , and on sense . Faith hath a firmer foundation , then them both ; and that is Gods word . Which ground when they bring for Transubstantiation , wee will beleeve Christ bodily present in the Sacrament , though wee see him not . That ground is the bounde that must confine our Faith . {αβγδ} , Clem . Alex . knowledge relies on reason and on sense ; but Faith is grounded onely on Gods word .

To conclude , Christ , faiths blessed object hath here blessed faith ; but sightlesse faith . It hath not seene Christ , but it shall . The reward ( saith Augustine ) credendi , quod non vides , est videre , quod credis : the reward of beleeving him , whom thou seest not , shall be to see him , whom thou beleevest : In whose fight , saith the Psalmist , is the fulnesse of joy . All faith is blessed , but this most , which hath least helpes . It hath eo plus meriti , quo minus argumenti ; ( a Papists saying , but wee may have a sober meaning ) the lesse regard faith hath of earthly reason , the more reward it hath of heavenly glory . Vnto which hee bring us , who here blesseth us ; cui , cum patre , &c.

A SERMON PREACHED VPON THE KINGS DAY . 1 PET . 2. 17. Feare God , Honour the King .

MY Text is Deus & Rex , God and the King , our duty unto each ; Feare to God , Honour to Kings , foure termes , disposed discreetly all ; both the Persons , God before the King ; and the duties , Feare to whom Feare , as Paul bids , t is laid to God ; and Honour to whom Honour belongs , It s given the King : Peter followes Pauls rule , {αβγδ} , keepes exact order in all . If there be any doubt , t is in the duties . For Solomon bids , Feare the King as well was God . My Sonne , feare God and the King , and for Honour he bids too , Honora Dominum , Honour God . Indeed both duties are common to both Persons , both Feare and Honour due both to God and King ; but not Ejusdem generis , the same Honour and Feare . Feare and Honour , Religious , both are Gods onely . Civill Honour Kings claime ; meaner persons , then Kings , Parents doe , the Priest does , aged persons doe , the Scripture bids it : All men doe ; Saint Peter bids it in the beginning of this verse , Honour All Men .

For the Persons , God to be the first , the King after , I thinke , no man will quarrell . Never was King so proud , as to grudge God the precedence . Solomon a King , marshals them so too , Feare God and the King . But heere s something amisse ; some in the Popes behalfe , are not well pleased . Peter did well , to put God before the King : but did he well , to set the King next after God ? was there not another Person , to have beene put betweene ? Ancient Ignatius put the Bishop next to God , and the King {αβγδ} , after him . Tertuallian cals the King , Hominem Deo secundum , a man , but next to God . But Ignatius was so bold , as to crowd in one betweene , as if Bishops were Kings betters , Miters above Crownes . The Bishop of Romes Chaplaines for the Popes preeminence , make Ignatius to say so . They foist into the Fathers , what they please . Father Ignatius Loiola would have been a fitter Father for such a bastard Child . Enough of the disposition of the words , heare the Exposition of the sense .

This dayes Festivity is in honour of the King . That s in my Text the latter Lesson . The former is Gods feare , a fit introduction to Kings honour : the fearers of God honour the King most . But the latter Theme is large ; and Opus Diei , would be done In Die suo , I shall treate but of it onely . All Honour is Gods right Primarily . But as Bonum is Sui Communicativum , so God of his goodnesse imparts it unto men . But Maxime , & Proxime , next to himselfe , and most to Kings . For they are next to God , Homines Deo secundi , you heard out of Tertullian . Kings must be honoured ; but how ? The Apostle tels but Quod ; the Preacher must show Quomodo . Foure kinds of honour doe pertaine to Kings , Reverence , Obedience , Fidelity , and Aide .

Their Reverence is threefold , Mentis , Oris , Corporis , Saint Bernard ( I thinke ) saith . I am sure , he saith , Subjects must Sentire Sublimiter , have an high esteeme of Princes states ; hold them Solo Deo minores , None above them , but God . Christians held Caesar so , Tertullian saith , Moses cals them gods , Exod . 22. Diis non detrahes . Gods selfe does , Ego dixi , I said ye are gods . God and Moses both , for their supereminent power , supreame next under God . Iesuites say , no ; they claime supremacy for the Pope , Kings are their Vassals , Emperours are , must hold their stirrop , lead their horse . Not Kings now , Popes are gods . Dominus Deus noster Papa , Our Lord God the Pope , saith the glosse in the Canon law .

Sixe hundred yeares after Christ it was not so . Pope Gregory cald the Emperour his Lord . Ahimelecke the high Priest cald himselfe Sauls servant . David cald Zadoc his servant . Yea Aaron the most honourable of all high Priests cals Moses his Lord . The Pope is not , nor ( I thinke ) will say , he is , a higher Person in the Church , then Aaron was . He was Pontifex maximus . The Pope cannot be more . Nothing is Majus Maximo . I must here pray the Popes pardon ; haply I trespasse him . He is Aarons Superiour ; Romes high Priest above Israels . For he is Christs Vicar . That title ancient Fathers made common to all chiefe Bishops , proper to the Pope none did before Saint Bernard . But are not Kings Vacarii Dei , Gods Vicars , his leivetenants too ? Their Angelicall Doctor , Aquinas cals them so . Bernard did before him ; Saint Augustine before him . A Bishop of Rome before him . Eleutherius wrote to Lucius a Brittaine King , Vos estis Dei Vicarius , You are Gods Vicegerent in your Kingdome . And not he onely ; two other Popes have cald two Emperours so . The Lawes call Kings Lords paramont ; no power peere to the Kings .

Doth God , Scriptures , and Fathers , some Romanists too , no great friends to kings , give such titles unto Princes ? How unreverently then doe some esteeme of them , that envie them the ordinary termes of Regalitie , Grace , Highnesse , and Majestie ? Called by a disloyall Scot , Court-Soloecismes and Barbarismes ; and that writing to a King . What would he say to sacred Majestie , which was used to Queene Elizabeth ? What to the stile of antient Emperours , Numen nostrum , nostra Perennitas , Aeternitas ? Supreme Head under Christ , in the King of Englands Stile , is censured by some Novellists . Be Papists pardoned for the Popes sake : they thinke , t is wrong to him . But for Protestants to find fault with honour done to Kings , what is it but to disclaime their Religion . Enough of mentall Reverence . Let every sober spirit thinke of the King at least , as of the Lords annointed . Scriptures warrant that .

The tongues reverence is next . The heart may happly vilipend the King ; thought is free , feares no informer . But let the mouth beware , the walls have eares . Salomon curbes even the thought too , bids , not venture so farre , lest that which have wings bewray it . The mouth to dishonour the King , God forbids , Thou shalt not revile the Ruler of the people . Paul did but the high Priest , Caesars farre inferiour : but hee was soone checkt , and pleaded , Non putâram . Elihu askes in Iob , will one say to a King , thou art wicked ? Yet Shemei did to David , Come forth , come forth , thou wicked man : rested not so in the generall , said more , thou art a murtherer , said it twise ; did more yet , curst him too , curst him ( David saith ) with an horrible curse , {αβγδ} , the Rabbins note a reproach in every letter . A subject to raile on his Soveraigne is unchristian . Yet Romanists and Separatists do it both . French Kings by the one , King Iames and Queene Elizabeth , by both , what base reproaches they have borne , becomes me not to speake out . It is a Canon Apostolicall , that the reproacher of a King be , if a Clergie man , deprived , if a lay-man , excommunicate . Speake evill of no man , Paul bids ; then much lesse of Kings . But be sure thou curse them not . Pray for them , though they be impious ; even for Nebuchodonoser and Balthasar his sonne , Baruch bids : that s Apocrypha : Paul bad , pray for Kings , when as yet all Kings were Heathen ; yea when Nero reigned , both a Gentile and a persecutor .

The bodies reverence remaines . It bowes to every better , bends the knee to a meane Magistrate . It falls downe to regall Majestie , on the knee at least on the face to Kings in Scripture . Ahimaaz did to David , David did to Saul , even the Kings sonne did to his father , 2 Sam . 14.

The second kind of honour was obedience : that s reall honour [ meant by {αβγδ} , ver . 13. Subject your selves : Subjection is obedience . Paul therefore couples them , Tit . 3. 1. ] and in the Greeke tongue , Subjects are called {αβγδ} , Obeyers , the very name of Subject meanes Obedience . Masters and Parents will crave this , every Magistrate will ; much more Kings . [ Disobeyers of them , some Councils excommunicate ] Is not their power from God ? Paul saith it ; and that them to disobey , is to resist him . Peter here therefore puts Princes honour next to Gods feare . They being Gods Vicegerents , the Despisers of them will not greatly dread him . He that will say with the sonnes of Belial , Who is Saul that we should serve him ? Will aske also with the Atheists , Iob 26. Who is the Almighty , that we should serve him ? Donatists did sometime , Libertines doe now plead Christian libertie . It frees them from this bondage of obeying Kings . It was sinne , that brought in servitude . Idle men ▪ Kings crave not bondage , but ingenuous subjection ; not servitude , but obedience . It stands with Christian libertie . Christs selfe was {αβγδ} , subject to his Parents , and obeyed them .

Lawes ( I thinke no man will doubt ) must be obeyed : they are the bonds of civill life , the life of common wealths . What is the King lightly , but a living law ? And therefore one couples them , Regi & Legi , obey Princes and Lawes . Some disobeying both in the cause of Religion , gave occasion unto Porphyrie and Iulian the Apostata , to slander Christianitie , as an enemy to governement , and the publike weale of Kingdomes . The Centurion told Christ , if he bad his souldier , come , he came ; if goe , he went : if he bad his servant , doe this , or that , hee did it , and shall a Kings Command private or publike be slighted by his subject ? His wrath ( saith Solomon ) is like a Lyons roare , a messenger of death . Feare is a forcing argument ; I had rather use a fairer . Obey for conscience sake , Et propter Dominum , for Gods cause , Peter bids ver. 13. and obey cheerefully . Iustin writes , Christians did , Inservire laeti , obeyed Antoninus gladly , though a bad Emperour .

Two scruples here doe pray a little leave . This Office of obedience , first lies it on all persons ? Then , is it in all things ? The first I must affirme ; Paul warrants me . Though Peters precept have no note ; yet it is universall . Paul is his Paraphrast , Omnis anima , Let every soule be subject ; all men must obey . The Pope saith , nay ; Priests must not , Church-men are exempt . For they are not the Kings , but the Bishop of Romes subjects : so saith Emanuel Sa , a Iesuite , No Clergie mans cause belongs to the cognition of a secular Iudge . There s indeed such a caveat in the Canon law , Nullus praesumat , &c. Let no man dare convent any of the Clergie before a civill Magistrate . But that Chapter is branded with a Palea , t is but chaffe . Cried not Paul , {αβγδ} , that hee ought to be tried ●n banco regio , at Caesars judgement seat . Bellarmin● grants him bound to the Kings politicall lawes . But the obligation is directive , not Coactive ; except the Church have first approved of them . As for Pauls Omnis anima , every soule , that s ( say they ) every lay soule . But Saint Chrysostome crosses that , extends it unto Churchmen too {αβγδ} , whether thou be a Prophet , an Apostle , or Evangelist . Bellarmine confesses it , Includit etiam Clericos , it includes the Clergie too . If he did not , Bernard doth , a Father , but a Romanist , saith , writing to an Archbishop , If every soule be subject , then is thine , Quis vos excepit ex universitate , who hath exempted thee out of the generalitie ? I say then , Persons Ecclesiasticall , not Civill onely , owe obedience unto Kings , Supreame governours over both .

The other scruple was , Whether in all things . I may not affirme that ; else should a King be , not next to God , but Peere to him . Nay Gods superiour . For Princes sometimes bid , what God forbids . In that case , our Apostle bids , obey God rather ; All the Apostles doe , Act. 5. 29. Princes must be obeyed , but , Intra limites disciplinae , Tertullian , within the bounds of Religion . If their precept shall passe that ; then Peters rule , must overrule , Deo magis , quàm Hominibus . Paul enjoyned obedience to Omnis Anima , but not In Rebus Omnibus , to every Soule , but not in every thing . T is in our Kings just style , not onely over all persons , but in all causes too . That s in the kind of causes , not in the quality , i . in spirituall as well as temporall , not in bad , as well as good . King Henry the eighth , when hee made Sir Thomas Moore , Lord Chancellour , bad him looke first at God , and then at Him . Theophylacts distinction is unsound , a Father , but not antient , Obey Kings {αβγδ} , God {αβγδ} ; Kings commanding in both , must be obeyed ; so they countermand not God .

To end this ; there s a Quatenus in both , as not in spirituall causes , so not in temporall too , must Princes be obeyed , opposing God . As if commanding in the one , impiety , I must refuse : so , if they charge me in the other , to act any iniquity , I must not Obey . Neither would Sidrac and his fellows commit idolatry , nor the Egyptian Midwives murther , though the King commanded . And both their disobediences God approved ; for he rewarded them . Saul bad Ionathan kill David ; he would not . Else obey readily and willingly . It is one Character of a naughty nature , to be refractary . Facile est imperium in bonos . Plaut . We call our Kings , Leige Lords : and what is Allegiance , but the bond of Obedience . Which where Subjects deny ; there s confusion , worse , destruction , Pessum Omnia , all goes to wracke .

The third kind of honour is Fidelity , I will not say , it is above Obedience ; but the breach of it is above Disobedience ? Rebellion the grandest dishonour to a King . There is Laesa maiestas , the King is wronged , if but vilipended in thy thought ; more if vilified too in speech ; more yet , if disobeyed . But if forcibly opposed , oppugnd by Armes ; that sinne is superlative , out of measure sinfull . Kings bind the heart sometimes , the Oath does of Supremacy , ties even the Conscience in that case . The King will not be wronged , no not in thought . The Trespassour is a Traytor , even in that . What a Treason is it then , to take armes against the King , or any way to plot , to touch his Crowne , or Person ? I will not cite the Psalme , Touch not mine Annointed ; that speakes not to this point . But Davids Absit showes how hainous that Act is , God forbid , I should lay mine hand on Gods Annointed . Yea , his heart smote him , that he had cut off but the lap of Sauls garment . Gods judgement on such sinners see in Scripture . Achitophel hung himselfe ; Absalon perisht too . Augustus hated the betrayer of his enemy , Amo Proditionem , odi Proditorem . Treason {αβγδ} , the greatest crime among the Romanes , saith a Greeke historian . In punishing it , Tullie saith , no Iudge can be too cruell . The traitor , a devill ; Christ cald Iudas so .

How abominable then is not the practise onely , but the doctrine too of some Romanists , to Act , and maintaine Treason ? Sanders is somewhat moderate , saith an Hereticall King is not to be obeyed . He may be so without Rebellion , Recusants disobey , but take not Armes . An other , hotter then he , bids , depose him . Others exceed that too , [ and those not onely of the old learning , Papists , but of the new Discipline , Schismatickes ] bid , kill the King ; kill him , if a Tyrant . Quacunque arte , it is lawfull any way , saith Mariana . The Piamitive Church was not taught this Divinitie ; they rose not against Caesars , though nere so bloudy persecutors . Must masters , notwithstanding their curstnesse , be obeyed , ver . prox . And must Princes be oppugned , if too sharpe ? Leud Loyolite lay not thy hand on Gods anointed , though he be a Tyrant , yet he is thy King . Even when Peter wrote this precept , a most wicked Tyrant raign'd , a ravisher of his sisters , and a slayer of his Senators . Thou must obey as well Nero , as Augustus ; as well Domitian , as Vespatian , Iulian , as Constantine . Their tyrannie loosens not the bond of thine Allegiance . The takers of the Oath of it , sweare they heartily abhorre the Iesuites , authorising the killing of a King . That they call a wicked oath . But the Kings of spaine , the Liege Lord of all Iesuites devised the very like in their Councils of Toledo , many hundreds of yeares since .

Papists say , we slander them , they teach not to kill Kings . Doth not Bellarmine maintaine Rebellion to be lawfull , In crimine gravissimo ; if a King commit some grievous crime ? Why rose not Israel against David in the cause of Vrias ? Why not against Salomon in a worse cause , Idolatrie ? Why not against Saul , not a murthering onely , but a massacring King . An hereticall King ( Sanders saith ) is no King . He ipso facto is Excommunicatus ; and excommunication dissolves all civill bonds , allegiance and all , they say , the Canonists hold . Did they , it skild not , Popes parasites most of them : but they doe not . They except divers bonds , Vtile , lex , humile , &c. And this rule is in their Law , Excommunicatio Domini non liber at vasallum a Sacramento ; No vassall is freed from his service , though his Lord be excommunicate . Henry Burbon of France , King Iohn of England , the one was crowned , the other obeyed , though both under the Popes curse . But seeing there are Romanists hold this , why offer we the oath of Allegiance to such kind of Papists ? It is Ipso facto void : the King is not a whit the securer by his taking it .

To end this ; Religion and Rebellion do not sute . Nunquàm Cassiani inventi sunt Christiani , Never was true Christian , traitor to his King . It is a Proverbe in Guicciardin , that it is the Churches propertie to hate their Caesars . It must meane the Romish Church . A Clergie man , a Romane Catholique , rebelling , is no traitor , Emmanuel Saes Essay . Iesuites are contrivers of treason in all lands . Popish Churchmen are King-quellours ; [ Who kild King Iohn ? ] But as an honourable Knight saith in his Observations , Never any Protestant of the Clergie in this land , had hand in any treason .

The last honour is Tribute , a queasie theme , but yet most necessary in these times to be prest . Tribute no gracious word in the prime sense , an involuntarie taxe , laid on a forrain people , conquered by the sword . Subjects so are not wont to be tributaries . But by tributes , I mean peaceable Imposts , and free Sesses , be it Custome , or Subsidie , or whatsoever else due even to gracious Kings , either to sustaine their States , or support the publike charges of the Common-wealth . Good subjects neede not be tributaries ; but they are contributaries ; and the taxes , not forced exactions , but ingenuous grants . Bids Salomon honour God , De substantia tua , with a part of thy estate ? God needs it not ; yet he craves it , to exercise thy obedience . Honour the King with it , besides thy obedience he needs it . Gods Word awardes it him . If not that in Samuel , Hoc erit , jus Regis : Yet that in Paul , Rom. 13. 7. If not Samuels Tollet , hee shall take , yet Pauls Redite , you shall give : Give , what ? Tribute and Custome , both there expresly . Give , how ? Not constrain'd , but of conscience , ver . 5. To Pauls precept , and Christs Precedent ; he paied Poll money , both for Peter and himselfe . Yea Pauls selfe to his Rule adds Reason too ; give it , for t is a debt ; the Originall word sounds so ; their Due , saith the Translation . Nay not give , as the Geneva Bibles have it , but Render , that Originall meanes so too , and that terme {αβγδ} , it implies their right to it .

Moneys are the sinewes , Appian saith of warres , Vlpian of commonwealthes , Machiavell said true too , that the sinewes of warres , are the sinnewes of mens armes . But those men must be maintained with monies . Armour costs money too , shot , powder , horse , and shippes . This point is not plausible ; to end it . Christ , Paul , and Peter together make a Sylogisme . Paul the Major , Give Tribute , to whom tribute , custome , to whom custome belongs . Peter the Minor too , But they belong to Caesar , they are the Princes debt . Christ the Conclusion , Give it therefore unto Caesar . Now therefore unto Caesar , that is , to Charles our King , be given all Honour , civill Honour , Reverence , Obedience , Tribute , and Fid●litie ; and unto God King of Kings , all honour , religious honour , majestie , power , and dominion , this day and for ever Amen .

SERMONS PREACHED VPON THE FIFT OF NOVEMBER . The first Sermon . APOC . 17. 6.

Et vidi mulierem ebriam de sanguine Sanctorum .

And I saw the woman drunken with the blood of the Saints .

THe Argument of my Text , is a sight , a strange sight , spectaculum , miraculum , a sight of wonder , as it followeth in this verse , I wondred when I saw her . To see a woman , is no wonder . And yet if the Pope be meant by this spectacle ; it is a wonder to see a woman Pope : a thing never seene but once ; the Papists say , not once . But to see a woman drunke : that is a strange sight ; a bloody woman , a strange sight . A drunken man is no rare sight ; we see them daily [ in our streets ; Video & taceo , we see them daily , and say nothing . The Boyes perchance will wonder at them ; but Sapiens nihil admiratur ; magistrates , that are , or should be wise , rather winke , then wonder at them . ] A bloody man is no rare thing neither , oftner seene , then sentenced ; [ at least wise , as the law requires . ] Gods law , and the Kings ? But a drunken woman is a strange sight . You finde not in all the Scripture , a woman taken drunke ; one is mistaken , 1 Sam . Heli thought Hannah drunke , but she was not . [ More shame for men , to be so common in that vice ; and yet the woman the weaker vessell too . ] And a bloody woman is a strange sight . Vir sanguinum , a man of blood , we read it often : but a woman of blood never . But a woman to drinke blood , to drinke mans blood , sanguinem innocuum , i . guiltlesse blood ; to drinke much blood , even till she be drunken ; that sight strange indeed , worthy to be wondred at . Such a sight is here , id est , such a sight of such a woman ; Iohn saw a woman drunken with the blood of Saints .

The Text containes an Object , and an Act : the Act , seeing , the seer , Saint Iohn , I saw . The Object , a Woman ; her case , drunken ; with what ? with blood ; whose blood ? of Saints . I saw a woman drunken with the blood of Saints . These are the points ; they many , the time short ; and I would speake of all . By Gods grace , and your patience , briefely of each in order .

The Copulative note would not be neglected neither : for is there the least particle idle in the Scripture ? Saint Iohn saw a woman mounted , and yet the woman drunke . They sit unsafely , that are drunke , on horse backe , But this woman is mounted on the devils backe ; he never casts his rider , but in hell . Shee cannot fall ; she were happy , if she did . Saint Iohn saw a woman , which made others drunke ; and now he sees her drunke her selfe . They lightly that egg others to drinke more then is fit , know their owne bodies better able to beare drinke , and yet the foxe is caught sometimes . So is this woman , shee hath begunne so long to others , that shee is gone her selfe . By sipping often she hath supt so much ; that now shee is drunke also . Saint Iohn saw a woman made others drunke with wine ; and now he sees her selfe drunke with blood . [ They too were drunke with blood , the blood of grapes ; but shee is drunke with blood , the blood of men . ]

Now to come to the Seer ; I saw . I should not presse the person , because it is supprest : the Greeke hath it not . It hath it not , because it needs it not : for it was before . But to you , it is new , and therefore needs . For Prophecy stands much on the authority of the Person . Historians often hide their names ; for they skill not . Looke on the foure Evangelists , and almost all the bookes of story in the Bible ; it is rare to finde in them , who wrote them . But survey the Prophets all of them ; not one of them conceales his name . The Author of this booke wrote a Gospell too ; you shall not finde his name in that ; but in this it is five times . The same man , when he writes as an Evangelist , suppresses it ; but when as a Prophet , he expresses it . Now then though the Originall expresse not the person , nor the English the name ; but the words be onely , And I saw : yet just occasion offers here the Question , who is that I ?

The Author himselfe answers it in the beginning of the booke , Ego Iohannes , the ● , is Iohn . But now the question is more busie , then before ; who is that Iohn ? For beside Iohn Baptist , and Iohn Marke , of which two there is no question , we find of this name , an Apostle , an Evangelist , and Iohn the elder , and Iohn the Divine . Hence have some doubted who should write this booke ; and hence might we doubt too , who should see this vision . But it is a doubt in seeming , not in deed ; not worth dispute : For all the foure are one . Diverse causes , cast on him diverse titles ; but the man is the same : one of the twelve , that kept with Christ , and so cald an Apostle : one of the foure , that wrote of Christ , and so also an Evangelist : the Elder for his age , or his dignity in the Church : and the Divine , for the high beginning of his Gospell with the Deity of Christ . Iohn , an Apostle , a chiefe Apostle : more ; {αβγδ} as Saint Paul phraseth it , more then a chiefe Apostle ; Christs Cozen german : deare unto him , the Disciple whom the Lord loved : neere unto him , for he leaned on his brest . Nay an Apostle , an Evangelist , and a Prophet too ; and so was never any , Luke an Evangelist , but no Apostle . Saint Paul an Apostle , but no Evangelist . Saint Matthew both , but no Prophet . Saint Iohn all three . To him the Lord vouchsaft this vision , Peter and Iames , Christ cald as well as Iohn , to see his Transfiguration : but hee held Iohn onely worthy to heare his Revelation . I haste from the Person to the Act , He saw .

The Prophets anciently were called Seers . Not of the Eye ; all men see so ; but they saw in the Spirit . So did Saint Iohn chap. 1. ver . 10. Visio in Philosophy is the Act of sense ; but in Theology it is taken more Divinely . The Eye sees naturally : but in Divinity , as Plato said , Mens videt , it is the Minde . The body sees by sense , waking , by the Eye ; sleeping , by the phantasie . But Visions in Divinity are in the spirit , and by the spirit ; in the spirit of man , by the Spirit of God . The bodies sight is of things present onely , present in time , present in place . But the spirits is of things farre off : farre off for place ; Saint Iohn sees in Patmos things done in Rome : and farre off for time ; he saw before , what should be done long after . Visions are previsions . Seer , what seest thou ?

No warrant for the brainsicke visions of schismaticks , papists , and familists , which all bragge of Revelations : all of them either ecstaticall passions , or sathanicall illusions : ecstaticall , and so not prophecies , but phantacies , {αβγδ} , Basil . sathanicall , and so not Revelations , but delusions . I may not stay here neither . Not the seer , but the sight ; not that he saw , but what he saw : the subject of the Vision , is the project of my speech principally : I come to it . Iohn saw a woman .

To see a Woman is not strange ; except the woman her selfe be strange . The Scripture calls a harlot a strange woman . This Woman my Text cals her not a harlot ; but it meanes her one , by saying shee was drunken . Whom Bacchus bathes , washes , Venus lightly warmes , dries . A drunken man , I will doubt , he is not honest ; but a drunken woman without doubt is naught . And so is this . In the first verse of this chapter shee is called the Great Whore . A woman no strange sight ; but Saint Iohn saith , he saw the woman , that is , a whore , a great whore . I pray you pardon me this odious terme , as harsh to my tongue , as to your eares . I wonder not , Saint Iohn wondred at the sight : you know , such women are the peoples wonderment : the maidens gaze at them , the young men point , and hisse , and whoope at them . But the Woman here more worthy of wonderment . I will not presse her cloathing , purple and scarlet , gold , pearle , and pretious stones . Surely , Saint Iohn would not have wondred at that , had he seene the pompe of women now . But a woman mounted on a Beast of wonder , scarled coloured , with seaven heads , and tenne hornes ; A name of wonder in her forehead , Great Babylon ; A Cup of wonder in her hand : the metall of such worth , but the liquor of such filth , that the holy Evangelist , as one sicke at the sight , could not say , what he saw , without Soloecisme of speech . The Greeke hath such grammar , as you shall not often finde .

The woman is described by three unlovely qualities , unsatiable , unmercifull , unjust . She drinkes , till she be drunken : her drinke is bloud , the bloud is the Saints . Of the second first ; order craves it ; Quid before Quantum , Her drinke is bloud . Iohn sees a woman drunken , not flumine , but sanguine , not with water , but with bloud : not the bloud of grapes , as wine is call'd in Scripture , but the bloud of men : as God saith of the Iewes in Esay , They are drunke , but not with wine . Belike she remembred that she was a Roman ; and therefore durst not venture to drinke wine ; which for a woman to doe in Rome , was death . She is a thirst , and there is no heart in water ; and therefore she drinkes bloud .

If she may not be Vinolenta ; she will be Sanguinolenta ; if she may not drinke the bloud of grapes , she will drinke the bloud of men . A drinke beseeming better the Beast on which she rode . Wild beasts delight in it ; but the heart of man abhorres it . {αβγδ} , saith Saint Chrysostome , the savadge Scythian will not doe it . Hee will pricke his horse , and drinke his bloud : but mans bloud to be mans drinke , I never read save among Cannibals . Certainly this woman , like unto the Centaures , rides not on this Beast , but is one bodie with the Beast . The Beast drinkes bloud ; It is Sathan , say the Fathers ; Christ saith , he is a Murtherer from the beginning . Her diet is like his , as her colour is like his ; her garment scarlet like his skinne . Both betoken bloud . It betokens bloud , as it is but onely red ; but that it is scarlet ; the depth of the die argues delight in bloud , her glory in it . A woman bloudy-coted , and bloudie-hearted , like to Herods wife ; of whom Saint Basil saith {αβγδ} , her meat was slaughter , and her drinke was bloud .

The Papacie the Antitype of this drunken woman , as it was first bred of bloud , so it ever fed of bloud . It breathed first by murther ; and it breathes murthers still . Where ever set the Pope his foot , but the ground forthwith grew thirstie of bloud ? Let no man wrangle at the Metaphor ; it is here an Angels , and a frequent phrase in Scripture . Popes drinke not bloud in proper meaning ; but their drinking it , is their shedding it , and their thirsting after bloud , is their lusting after it . Looke , who would not submit to that Sea , his paine must be , not fasces , but secures , not stripes , not fine , not banishment , but death . Hee will crie against him , as the people did at Saint Paul , {αβγδ} , Away with him from the earth . Say he were an Hereticke , yet the Pope should crie not {αβγδ} , but {αβγδ} purge the man , not kill the man ; purge him by reason , not by prison ; purge away his heresie , not purge away his life . But the Pope is all peremptorie , his crie is Crucifige . A staffe will not serve Balaam ; Vtinam mihi gladius esset , he wishes he had a sword to kill . The Popes Episcopall staffe , i . his curse contents him not ; it must be a sword , a weapon of bloud .

Christ gave Saint Peter keyes ; but they are blunt : what should the Pope doe with them ? Were hee not very patient , hee would throw them into Tiber . Saint Peter had a sword ; and the Pope thinkes hee should too . Nay hee thinkes his finger stronger than Saint Peters Ioines ; he had but one sword , he hath two . He smote off but an eare with his ; he smites off heads with his .

But to end this point , I would the Pope had but this one fault , crueltie to spill bloud : but shee hath an another worse than this , that followes this , it is iniquitie ; shee spills guiltlesse bloud . It is the bloud of Saints , the next point in my Text .

There are sundry sorts of blouds , as there are of wines . The woman is wanton ; common bloud contents her not ; the unholy harlot must have holy bloud .

David said , Right precious in the sight of the Lord , is the death of his Saints . But I may say , delitious in the taste of the beast , is the bloud of the Saints . The holier the bloud , the freel●er the draught . T is not the bloud of Innocents , but the bloud of Saints . It is great injustice to slaughter the guiltlesse , though he be an Infidell . Death is for delinquents ; and not for all them neither . Peccata be not paria ; offences are not all of equall hainousnesnesse . Death is for dangerous and desperate malefactors . Except the crime be , why should the paine capitall ? But to afflict the just , to inflict the paine of death upon the guiltlesse , is grand wickednesse . But it is here not onely Iustorum , but Sanctorum , the bloud not of the righteous , but of Saints , of holy men . One may be just , and yet not holy ; no breaker of the Law , and yet no truster in the Gospell ; a Sadducee , and yet no Saint . Saint Ierome saith the Sadducees , and so saith Epiphanius to , that they had their name of righteousnesse ; but they were but sorrie Saints ; for they denied the Resurrection . [ And many a man is put away through the errour of the Iudge , that is cleare of the crime , he suffers for , a just man touching it . ] But a Saint , a holy man , a worshipper of God , to shed his bloud , is hainous homicide , horrible parricide . Such bloud sheds this woman , this whorish drunken woman suckes and suppes such bloud , the bloud of Saints ; and that in such abundance , that she is drunke with it , the last point in my Text .

Not wine drunke , but bloud drunke : not de fruge , but de strage , not of barley , but of bloud . That more pardonable , as of weakenesse , this abominable , of set wickednesse . The Church , the child of Peace to thirst for bloud ; no bloud to serve her , but the Saints ; to drinke so long of it , so much of it , that shee is drunken ? It is not a finger onely dipt in bloud , to touch her tongue , will serve : ( Dives in hell desir'd but that , and that of water ; ) but shee must have her full draught of it , many draughts .

Not of wine , much lesse of bloud , will one draught make one drunke . The Vine ( saith Pythag . ) hath three grapes , the first of Thirst , the next of Pleasure , the third of Drunkennesse . But her draughts of bloud are many ; not dozens , as our Drunkards use , but hundreds , many hundreds , thousands , many thousands ; it is no marvell , if shee be drunke with them : like Syllaes in Plutarke , {αβγδ} , no tale of them , no end of them . Solomon saith , the Horse-leech hath two daughters , which are ever crying , give , give . Surely I thinke this woman is one of them . Why doe I wrong her ? Shee is not Sanguisuga , but Sanguibiba , shee suckes not bloud , but she drinkes it . Nor doth she , like the Horse-leech , fall off when she is full ; but like the drunken , drinke she never so much , yet she is drie still , and thirstie for more . The dogges of Nilus lambunt , non bibunt , for feare of the Crocodiles , they lap a little , and away . But his bloud-bibber , she sippes not lightly , but shee suppes it up , shee embrues her hands with it , she bathes her selfe in it .

The Romanists would faine divert our eyes from the Pope to the bloud-shead by Emperours ; which indeed was much ; but they were Infidells . The Pope , Christs Vicar ; and yet his bloudshed more . Platina writes of 17000. martyred by Dioclesian : but Metarane writes of 50000. slaughtered by the Pope , onely in the low countries , onely in Charles time the fifth . Natalis Comes of 60000. in France onely in one yeare . Iulius the second , in seven yeares shed the bloud of above 200000. Christians . Let not the Popes object Emperours ; never was any more immane than they . Nero and Caligula were the grandest tyrants of them all , monsters of men : and thinke you , we shall not find Popes to parallell them ? Nero slew his mother and his sister : so did Paul the third . Wee wonder at Caligulaes wish , that all the Romanes heads were standing on one necke , that at one blow hee might behead them all . Pope Martins is more monstrous , that all Germanie were but one lake ; that all the Germanes might be drowned in it at once . Was not this Pope adrie , that thirsted for such a sea of bloud ? And is not Rome worthy to be call'd the sea of bloud ? The sea is not the fuller , though all the rivers runne into it . Rome is not the lesse thirstie , though she have drunke the bloud of all those thousands . Yea many thousands moe have not quencht her slakelesse thirst : but Popes are still like Parthians ; Quo plius bibunt plus sitiunt , saith Plinie , the more they drinke , the more they are adrie . Drith after drinke , a symptome of drunkennesse . The drunkard in the Prov. saith , {αβγδ} I will have more of it . The man will have cuppe after cuppe , and call for the second , ere the first be drunke : the woman will have bloud to touch bloud , one murther to overtake an other . The Drunkards in Esay cry , cras sicut hodie ; they will drinke on the morrow , as they did the day before ; nay multò ampliùs , to morrow shall exceede to day . The womans unquenchable appetite of bloud , growes greater by drinking it .

To draw unto an end : the drunkard though in one house he have drunk too much , yet will thence unto an other , from it unto a third : and though he reele already , yet hee will to moe , till he be dead drunken . Italy sufficeth not this drunken womans thirst : there is Saints bloud in France , in Germanie , in Britanie , she must have some of that .

What the drunkard drinkes , hee will have it strong ; and there must be store of it . The Pope is growne of late daintie and greedie too . Saints bloud is all good ; but his holinesse must have both the best of it , for the kinde , and abundance for the quantitie . For the one , subjects bloud serves him not ; hee must have Kings , not Sanctorum onely , but unctorum too , not the bloud of Gods Saints alone , but the bloud of Gods anointed . Yea sometimes hee hath longed for the Emperours owne bloud ; he hath long'd for it , and had it . The French Kings bloud he will shortly claime by custome . Our last Queenes bloud of ever blessed memorie , how often attempted he to taste of it ? Our gracious Soveraignes bloud hath he not assaied to have a say of it ?

For the other , the Pope is the angry man in Ecclesiasticus , blood is as nothing in his sight . Like the great Behemoth , he thinkes to draw up Iordan into his mouth , whole floods of blood into his belly . Not one mans blood alone , but multitudes at once ; he loves Massacres . Witnesse the Sicilian Evensong by Pope Nicholas 3. witnesse the bloody wedding at Paris , by Gregory 13. Nay witnesse the most wonderfull intended Massacre , that ever man on earth , or fiend in hell devised , that desperate , that divelish , and most damned Conspiracie of the Gunpouder treason , on this day now six yeares . What eare heares it , but it tingles ? What tongue tells it , but it trembles ? Whose haire stands not at the hearth of it ? Whose heart quakes not at the thought of it ? The Pope had curst us often with a horrible curse , as David termed Shimeis curse with anathema maranatha , with anathema Sathanatha . His Priests had prayed against us : they had calld on all the Saints and Angels to confound us . When they saw all would not serve , but we prospered the more ; they thought with themselves , as Iuno doth in Virgil Flectere si ne queo Superos , Acheronta movebo ; if Michael and his Angels would not helpe them , the Devill and his angels should . If heaven had no fire for them , they would have it out of hell . If they could not throw us downe , they would blow us up . A type of Tophet ( as a learned Bishop tearmeth it ) a petie Synopsis of Sodom and Gomorrha , and of the fiery deluge at the day of doome , the fearefull conflagration of the world at Christs comming . Well doth Baronius parallel the now Pope Paul to Gregory the seventh , whose name was Heldebrand . For whence could such a furious such a sulphureous flame take fire , but from a brand of hell ? It was not done ; it was designd . Quid non Ebrietas designat ? what will not a drunken man designe ?

The Kings owne sacred person , his Queene , and all their children , all the reverend Patriarkes and Prelats of the Church , all the Honorable Lords of the Councell and Nobility , all the grave and learned Iudges , all the flower of the Commonaltie , these cursed plotters would have devoured at once . They would ( they said ) have sent us like unto Elias up to heaven in fire .

Saint Iohn saw a woman drunken ? that terme should have beene turn'd . They would have clipt Gods Greeke , and have made {αβγδ} , a woman sacrificing with the blood of Saints . Rome glories in her unbloody sacrifices : but now shee would have sacrificed blood ; a living , holy , and reasonable sacrifice ; not beasts , but men ; not dead , but quicke ; not the guilty blood of malefactours , but the holy blood of Saints ; a living , holy , and reasonable sacrifice : and therefore also acceptable unto God . For Christ foretold of her , that the bloody persecutour should thinke hee did God service ; and the Pope hath profest it , profest it publickly , and to murther such is meritorious . Hath he not Scripture for it ? Talibus enim hostiis promeretur Deus , God is merited , heaven is purchased by such sacrifices .

I will not say with Ieremie , Goe to the Isles of Chittim , and send to Kedar ; see if such things bee there : but looke if Turkes , if Tartars , if all heathen lands can patterne such a plot . I will say with Esay , Quis vidit ? quis audivit ? what eye hath ere beheld , what eare hath ever heard so egregious , so prodigious a project , as was this ? Hyppolytus saith in Seneca , Nullam caruit exemplo nefas , never was so vile a villanie , but it had example . Aske all Antiquitie ab orbe condito , the Rolles and Records of all countries , of all times , Caruit exemplo nefas , the world can not sample it . So malitious , so mischeivous , so monstrous a machination , never once entred into imagination . Iupiters sacrifice , were called Hecatombae because they offered up 100. beasts at once . Those Popish miscreants thought they would doe more , have many Hecatombaes , the bloud of many hundreds of men at one sacrifice .

Saint Iohn wondred at the woman with great marvell ; well worthy to be wondred at by the whole world : that as ( Saint Bernard saith ) Praelatus should be Pilatus , a Shepheard a Wolfe ; that Pontifex should be Carnifex ; the Bishop of soules , a Butcher of Saints ; the Churches Head , to maime the Churches Bodie : to make Sion a Golgotha , a place of skulls , and Ierusalem , an Akeldama , a field of bloud : When but a Popish Duke , the Duke of Guise was slaine by Poltrot , Duraeus a Papist could say of it , that the Christian world had not seene a fact , funestius luctuosius , more dolefull , more direfull , what shall we say of this ; of a slaughter , such a slaughter for time , for place , for manner , of such persons , of such a multitude ? Saint Iohn wondered at the woman : let us wonder at the man , the man of Sinne , the man of Sathan , the man of bloud , the man of Rome . But let us wonder most of all at his wonderfull Salvation , who at the very point of our going downe , this greedy throte , to have beene swallowed up unrecoverably , pulled us by his power even from betweene his jawes . Let us magnifie his mercy , let us glorifie his name , we and our posteritie . Let us ascribe to him , the watchfull , the powerfull , the mercifull , the wonderfull preserver of the ●aints , All Honour , Majestie , Salvation , and Thanksgiving , &c.

SERMONS PREACHED VPON THE FIFT OF NOVEMBER . The second Sermon . APOC . 17. 6. And with the Blood of the Martyrs of Jesus .

THE remaines of a Scripture , which haply you remember I have handled heretofore , in the beginning of the verse . The sense of this clause hangs on that ; maime of it selfe ; must be perfitted by it . I saw a woman drunken with the Blood of Saints , and with the Blood of the Martyrs of Iesus . This woman is described here to bee drunken ; that vice ( say no more ) is odious . But heres more , drunke with Blood ; that s brutish and Barbarous . T is worse yet , Impious ; drunken with Saints blood . Thus farre I have already gone , in the first clause . My Text now leades me further ; cries Plus ultra ; the woman yet more wicked ; drunken againe ; that s in the Particle ( And ) the first word of my Text ; with Blood againe , the second word ; a stronger blood , then Saints , the Blood of Martyrs ; even the Martyrs of Iesus . This woman ( you shall afterward heare ) was a Christian . But shee wants but one degree of the Iewes wickednesse . They shed Iesus owne blood ; shee his Martyrs ; And with the Blood of the Martyrs of Iesus .

All the difference of the matter of my Sermon now , from my former of the first branch , is in the materialls onely of the drunkennesse . The same Seer , Saint Iohn ; the same object , the woman ; in the same case , drunken , with the same liquor , Blood . But not the same Blood . That was but Saints Blood ; this is Martyrs . I noted in this woman the last time , three unlovely qualities ; unsatiable , because drunken ; unmercifull , t was with Blood ; and ungodly , t was Saints blood . I note two now ; {αβγδ} more drunkennesse , and worse . More , in the Quid , And with the Blood : worse in the Quorum , of the Martyrs of Iesus . Of the severall words in order .

The first , though but a Particle , would not bee slighted ; t is but a thinne word , but weighty . It both couches one word under it , and also couples another . And , that is , and drunken : t was exprest before ; must bee here understood . What man almost is drunken but once onely ? Ebrius proves lightly Ebriosus ; love of drink turnes act into habit . Noah indeede was but once , Lot but twice ; both righteous men . Other sinnes haply are but once done . A man steales , or kills once in all his life , but once onely . But the lusts of the flesh rest not in one act , itch all for Iteration . Love either of strong drinke , or strange women , beware all men of both ; yeeld but once to either ; without Gods speciall grace , thy heart is caught , and thou wilt , if thou maist , bee assidious in the sinne . Not to instance in whoredome , lest I stray too farre , heare the wise man , Prov. 23. ult . the drunkard cries {αβγδ} , he will to the Wine againe : Heare the Prophet , Esay 56. ult . they cry , cras , sicut hodie , they are drunke to day , will bee to morrow . So doth the woman here , shee is drunken , and drunken . I will presse the word no further , because t is not exprest . What neede I , when the next word is of the same argument ?

All drunkennesse is not by wine , or strong drinke , though by the one lightly . The Thracians and Scythians us'd to burne certaine Herbes , to be drunken with the smoke . That barbarisme our English nation useth too much , in a base Indian Weede . It is pittie , men of good parts should be drunke so . They should leave it to idle and emptie heads , witlesse and worthlesse . But the woman in my Text is drunke with Blood . That s Canniballs drinke . Of that savage beverage I spake largely the last time out of the former clause . It was there , and t is here . The woman to her drunkennesse addeth thirst ; hath supt up already so much Blood , that shee is drunken . Yet shee will have more . Blood in the clause before , and Blood in this . The particle couples them ; that as the Prophet speakes , Hosea Chap. 4. vers . 2. Blood may touch Blood .

Calld I this quality Brutish and Barbarous ? It is worse . Savages are drunke , but not with Blood ; and beasts will drinke Blood , but not be drunke with it . The woman exceeds both ; for shee doth both . At this the Apostle wonders , {αβγδ} , with great wonderment . He may : that a woman by nature of better temper , and lesse thirstie , then man , should be {αβγδ} , Aelians terme , should love drinke ; t is absurd : should bee {αβγδ} , a great drinker , more absurd , should drinke drunke . But the drinke to be Blood too , strangely unnaturall : As S. Basil saith of Herods wife , {αβγδ} , her meate was slaughter , and her drinke blood .

And yet why should Saint Iohn wonder so much ? Sweete things best please the palate , and nourish most . Blood is sweet . Then wonder not , if she love Blood . And the sweetest drinkes quench the thirst least , make one more dry . Then marvaile neither if shee drinke much , if with Solomons drunkard shee cries {αβγδ} , more , more ; if with Esaies drinkers shee cry , Cras , drunken to night , appoint to meete to morrow ; if with the Horse ▪ leeches daughters shee cry still , Give , Give : as unsatiable , as the ground , as the grave , nay as fire , that never cries , enough . And what , if there be oddes besides too in the Blood ? if as in Wines , so in Bloods also one be sweeter then an other ? Surely there is ; and that s the next word in my Text , the blood of Martyrs . That s Vinum Cos , Sanguis Cos to her , the neatest of all bloods .

All Blood is good ; none comes amisse to this woman in her thirst . But a full belly kickes a hony combe . Sometimes she is wanton : then common blood contents her not . It must be holy blood ; the blood of Saints . That s in the clause before . Shee is more dainty in this . Saints blood was sweete ; but shee will have sweeter yet , the blood of Martyrs , the sweetest of all bloods , save Christs onely , the blood of Iesus Martyrs , sweeter then all bloods , saving Iesus owne . Right pretious in the sight of the Lord is the death of his Saints , David saith . I will say , right pretious in the sight of the Lord is the death of his Martyrs . Martyrs excell Saints . Both are not one . Martyrs are all Saints ; but not all Saints Martyrs . Saints meane no more , then Holy men , beleevers in the Gospell , and obeyers of the Law ; Men of Faith , and holy life . But a Martyr is a Sealer of the Gospell with his blood . Not a patient endurer of persecution onely ; that makes but a Confessour ; but a Dier too for Christ ; a willing , nay a joyfull expender of his blood , though in never so shamefull or fearefull kind of death , in the Cause of Christ . Such here the Apostle meanes by the Martyrs of Iesus . The Greeke word is much wider , meanes any witnesse . Saints in that sense are all {αβγδ} : All Saints Adulti , are Christs witnesses , testifiers of his Truth . Simeon and Anna were Christs Martyrs so . Yea the Romane Centurion , though a heathen was ; he bore witnesse at the Crosse , that Christ was Gods Sonne . Nay , Iudas the traitour was , witnesse of Christs Innocency . A reprobate , a witnesse . Nay , the very devils were , cryed unto Christ , Iesus , thou Sonne of God . Much more are Saints in that large sense . But in all Tongues , saving Greeke , a Martyr is a loser of his life for the Gospell : and often in Greeke too , in Ecclesiasticall writers . They have their warrant hence : Saint John cals them here , the Martyrs of Iesus . That s the last word in my Text . One word of it ; and then to Application .

There is a Pseudomartyr , ( Papists call Peter Martyr so ) a false Martyr . All good things have their counterfaits . Falshood steales Truthes titles . The devill is Gods ape ; puts all his appellations on his Ministers . Angels , Prophets , Apostles , Martyrs , and all , sathan hath too . There are the Dragons angels , Apoc . 12. 7. Pseudoprophetae , Pseudapostoli , Pseudomartyres ; sathans angels , sathans prophets , his apostles , martyrs too . Heresie hath her martyrs , {αβγδ} , multitudes of martyrs , saith Eusebius . There are in the Church history the martyrs of Montanus , of Arius , of Donatus . Rome too boasts of her martyrs . Shee might 13 , 14 , 15. hundred yeares agoe . Many of her Bishops sufferd in those times . Shee may not now . Shee does . Not of Saint Thomas onely , slaine long since ; but of Saint Campian , Saint Garnet , and some more , but of late yeares . These are the Martyrs of Iesuites , not of Jesus . They dyed not in Christs cause : and t is Causa , not Poena , makes a Martyr , Saint Augustine saith . Martyrdome is in Causae bonitate , non in Poenae acerbitate , in the goodnesse of the cause , not in the sharpenesse of the paine . It is {αβγδ} , as the Greeke tragicke termes it , a foolish death , when the cause is naught . They were traitours , not martyrs ; suffered not for their Faith , but for their wickednesse . Campian , Father Campian , a sonne of treason too . He had reconcild to Rome 10000 in one yeare , boasted of it . But Father Garnet , a Father of a brood of Vipers , the most miscreant hell-hounds , that ever Britaine bred , the contrivers of a plot , yea almost ( but for Gods Almighty preserving us ) performers of the dismallest and most damned designe , that hell had ever hammerd . These are Romes martyrs not Martyrs of Iesus .

These are teachers and beleevers of heresies and lies . Et vbi non est veritas Christi , ibi non est veritas Martyrii , saith Apollinaris , where true faith is not , there s no true Martyrdome . All their sufferings will not serve . A red colour is not beautifull , if it be not grounded on a faire white . The paine hath no grace , if the sufferer have no truth . Death for crime is no Martyrdome . I will not give the title of a Martyr to Iohn Baptist , though Saint Cyprian terme him so . Iohn dyed for checking Herod , not for Christ . Yea Saint Cyprian was bold to call the Bethleem Infants , Martyrs . So was Ireneus too : both in their zeale , and hyperbolice . For both of them else where call Saint Stephen , the first Martyr . Nay Saint Cyprians zeale went further , cald the crucified theife a Martyr too : imitating belike his Master Tertullian , who calles the three Children in the furnace , Martyrs . Hee had better ground , then Saint Cyprian ; and yet I hold , hee spake too in Hyperbole .

But why saith Saint Iohn here , Martyrs of Iesus ? are not all Martyrs so ? All are , if meant vnivoce . If the terme be put on any else , it is {αβγδ} , usurpedly and improperly . All Martyrs are Christs witnesses . So are Confessors too : but Martyrs are {αβγδ} . Christ so cals Antipas , cap . 2. My witnesse , Rhemists translate it so ; but we , My Martyr . Their stripes or wounds , Christi stigmata , Gal. 6. The markes of Christ . Their bonds , bonds of the Gospell Saint Pauls terme to Philemon . Pauls selfe {αβγδ} , Christs Prisoner . T is for his sake they suffer . Yea Christ suffers in them , himselfe saith so to Paul , why persecutest thou me ? Yet heretickes have their Martyrs , Apollinarius saith , many Martyrs . There were Martyrs of Arius . Schismatickes have too : there were martyrs of Donatus . Saint Augustine calles them , Martyres stultae philosophiae , false and foolish martyrs , witnesses to schisme , and desperate bestowers of their blood on heresie . When heare wee one of these suffer among Romanists ? When did they burne an Arian , or an Antitrinitarian , enemies of Iesus ? Why suffered they Servetus , Gentilis , and Blnadrata , blasphemers of Christ ? but a Lutherane , an Hugonote , or a Calvinist , Tolle , Crucifige , to the gibbet , to the stake with him . The blood of the martyrs of Iesus is the Popes Nectar . I end .

Wonders Saint Iohn at this woman ? the whole world may wonder too , at Romes cruelty which intended this day to have suckt the choisest blood of this Kingdome . It was not done ; t was but designed . That it was designed , may justly provoke the loathing of so bloody a religion : that it was not effected , the magnifying of Gods infinite mercy . To him therefore let us ascribe all Praise , Power , Might , Majesty , and Thanksgiving , from this time forth , and for evermore . Amen .

SERMONS PREACHED AT THE VISITATION . The first Sermon . NUM . 16. 3. And they gathered themselves together against Moses and against Aaron , and said unto them , Yee take too much upon you , seeing all the Congregation is holy , every one of them , and the Lord is among them . Why then lift yee up your selves above the Congregation of the Lord ?

THe Vulgar Latin begins the Chapter with an Ecce , to premonish the Reader of some remarkable story ; bids us , Behold . Behold what ? that which Athaliah sometimes cryed , {αβγδ} a conspiracie , a conspiracie . Behold here a conspiracie of a route of malecontents against the Governors . And they gathered together . What is the gathering ? for the terme is {αβγδ} , as Grammarians terme it , an indifferent word , meanes any assembly . But the verse before glosses it , Surrexerunt , they Rose , t is an Insurrection , that s the act . But whose ? They gathered , nam'd in the first verse , Corah , Dathan , Abiram , and On the sonne of Peleth , they are the Risers . Against whom ? that s here expresly , Moses and Aaron , the chiefe magistrate , and the High-Priest . What s the grievance ? their usurping of rule over the people , you take too much upon you . What s the ground of that Gravamen ? Because the Congregation is holy , every one of them ; they neede noe Priest , that s for Aaron ; and the Lord is among them ; God is their guide ; they neede no Governour , that s for Moses . What s the conclusion ? they must downe . That s not explicate , but plaine enough , they lift themselves up ; Hee that exalts himselfe , must be humbled , and t is the Lords Congregation ; they must not suffer men to bee Lords over them . Of these particulars , by Gods assistance , and your reverend patience , briefly in their order .

The persons first , observe two things in it . 〈◇〉 have heard some of their names ; heare of what Note , and Number . ●f is not Scheba & Sche●●e● , α . β . the so●●es of ●emini , base Benjamites , which rose against David , α . dead dogges , as Abishai term'd one of them . Not {αβγδ} emptie fellowes , such as rose against Roboam . Not faex populi , a sort of abjects , contemptible men . But the sonne of Levi , one of the chiefe Tribes in Israel , and the sonnes of Reuben , Israels first borne . Coraha Cohathite , not Levies sonne onely , some beggerly borne vagrant , such ( as God said to Heli ) as should pray to serve the Priest , should {αβγδ} crouch to him for a peece of silver , and a shive of bread : but a chiefe Levite , Aarons Cosen-germaine , for birth , for wealth , {αβγδ} , ( saith Iosephus ) an eminent man , and Dathan , On , and Abiram , famous men all , yea the whole route of them , Captaines of the people , and men of renowne . That s for their quality .

Now for their Number Gathering , argues pluralitie ; but pluralitie is β . not alwayes multitude . Christ ( whom wee must not teach to speake ) calls it a gathering together , even of two or three , Matth . 18. 20. Here are many . But two arose against King Ioash , Iozachar and Iozabad , 2 Reg . 12. two score against Paul , Act. 23. Two hundred here , and more against Moses , vers . 2. T is there but against Moses ; but here against his brother too . Davids case , and theirs , peeres ; Multi adversum me , the Risers against them are a multitude .

Note yet another thing ; the head of this conspiracie is a sonne of γ . Levi . Not Issach ar , an Asse , but learned Levi , that deserves an Ecce ! Levi , whom God had scattered among all the Tribes ; of purpose to instruct them all , to teach them to feare God , and the King , he to mutine against Moses ! Nay Levi , set apart for the service of the Sanctuary , here to goe apart , as it is vers . 1. to rise against the Priest , to faction against Aaron !

One thing more yet . Corah stirres not alone , keepes not his conspiracie δ . within his owne coate ; but runs out to Reuben , joynes with another Tribe , as evill-eyed as he against both Prince and Priest . It would be honour to them too , to humble both : yea great profit to them too , to pull Aaron downe . Might they prevaile , the availes of the Sanctuary a share of them at least might light among them . If every man that would , as in Ieraboams dayes , might consecrate himselfe ; the Emoluments of the Altar , first-fruits , tenths , offrings , all the fees of Levi had fallen to them alike , who so listed to bee Priest . Who listed not , though he gain'd not , save he should , would he be but at the cost of an Ephod and a Teraphim ; he might have a Priest , as well as Micah , a household Priest , for his board , a sute of raiment , and a ten peeces of silver : a little mony , were Micah ner●so great a man . [ But indeede their hearty meaning was to aspire to their places ; the one to the Scepter , the other to the Micre ; the one would be the Prince , the other the high-Priest . ] And they had very good opportunity to conspire ; because the Tents of Raben were neere unto the Cohatbites , both on the same side of the Tabernacle . Neighbours might soone consort together . This be noted in the persons of this Insurrection ; applie it , if you please , ere we goe on unto the Act.

Looke Moses to his throne , and Aaron to his Chaire ; here s a messe of Malecontents , that looke with evill eye at both ; Corah , Dathan , On , and Abiram . A masse of malecontents in Church and Commonwealth , that wish both states were altered ; [ betterd they say . ] Moses names his ; I may not ours . If I must , let it be Legeon , quia multi sumus , for they are many . First , for their quality ; t is not Wat Tiler , and Iack Straw ; though the Trowell and the Thatching Combe will not blush too , to checke the Sceptre , and the Mitre both . T is not Demetrius , or Alexander , a Silver-smith or Copper smith , not hee that holds the Plough , nor that tarrieth by the Anvill , the tradesman , or the husbandman , for the Laitie . T is not the poore Curate ( let that terme offend none , for we are but Curates under Aaron all ) t is not the meane Minister , meane either in his meanes or knowledge , for the Clergie . But for the Lay , the Gentleman , the Knight , ( I may goe no higher ) men of great states , and commanders in their Countries have doted upon Discipline , the diminisher of regall , but the demolisher of all Episcopall authority . Their mutinie is not so direct against Moses , as against Aaron ; though Moses must fall too , if that I doll rise . Prelacie hath potent adversaries , Lay . Levi hath many things , would doe Reuben great pleasure , and for the Church , the choise and chiefe of it , men of speciall gifts , and graced with degrees in Schooles , yea and preferd to by Moses to roomes of great revenue ; not Deanes , and Archdeacons , ( they are in their account but Popish dignities ) but masters of Hospitalls , and Preachers in gainfullest and most conspicuous Churches , have risen against Aaron , preacht and printed both against the Prelacie . That s for their Note , And

For their Number , not like Iacobs yeares , evill and few ; evill , but β . not few . Discipline is the Helena of Genevating spirits , or innovating heads . All Greece will rise for it . Thousands doe sigh for it , ten thousands seeke it , themselves say : they say more , ten times ten thousand , an hundred thousand hands would joyne for it . Cald I them Legion , because they are many ? they are many Legions . Not 250. the number here , but 50. times 250. all against Moses . They say no : but let him not trust them . A Prince cannot prosper under a Presbytery . But against Aaron all ; profest . Cartwright saies , he shooke at the name of a Bishop : he must downe . And though I rather thinke , it ( then ) was the Bishops booke at which hee shooke , let Moses remember his owne Aphorisme , no Bishop , no King .

The next thing noted was the chiefe Risers Tribe ; Corah a Levite . γ . In this Note , and the next , I will not greatly charge our Clergie , touching Moses . Levi hath beene lightly loyall to the King ; saving the Popish Levi , some Priests of Baal . T is Aaron is their eye-sore : t is against the Bishop , that they bend their forces , band themselves . An unkinde conspiracie . Corah against Aaron , of one tribe , one family , brothers children . T is just , as Christ sayd , Necessarii adversarii , Aaron is e●countred by his owne kinne . The sonnes of my mother were angry against me , saith the Church in the Canticles . Let Gens in Gentem , Nation rise against Nation , Realme against Realme . But let not in one Nation , filii regni , the children of one kingdome fall out betweene themselves . Let bee Manasses against Ephraim , and Ephraim against him , [ and both against Iudah : ] Let not one state oppugne another , the Temporaltie the Spiritualtie , the Spiritualtie it ; much lesse the Church oppose to it selfe . But let not Levi rise within themselves . Pax vobis à vobis , have peace ( saith Bernard ) agree among your selves . Let not Vterini , children of one wombe , fall out in the wombe , Iacob take his elder brother by the heele . His brother ? Nay , his father . Christ foretold it , but t is foule , children should rise against their fathers . The Bishops the Fathers of the Church : the inferiour Priests but Aarons sonnes . Etiam tu Fili , said Caesar to Brutus , what , thou my sonne too ?

Nay , Corah is more wicked , [ etiam vilescam adhuc , he is a vilder fellow δ . yet ; ] he conspires , that s the last note in the persons : rests not in rising himselfe onely , calls the Rubenite to rout with him . Our factious Pharisees joyne with the Herodians against Christ , Iudas-like betray him into the hands of sinners . The pragmaticall presbyterian preacheth against Prelacie unto Lay eares . A pleasing Argument to some seculars , either schismaticall or sacrilegious . Both men of zeale , passive in the one , the zeale of Gods house cate up them : active in the other , they have a zeale to eate up Gods house ; cry with Zebah and Zalmannah , Let us take the houses of God in possession . T was once Simeon & Levi , brethren in evill ; t is now Reuben and Levi : Levi must bee one . Pharisees and Elders , Caiphas and Herod against Christ . Felix and Ananias against Paul . Corah and Dathan against Moses and Aaron : Priests and Lay against Prince and Prelacie .

T is time wee leave the persons ; come wee to the act ; a wicked one . T is a gathering together ; too good a name for it . Moses is cald the meekest man on earth . Hee showes it here , to give so milde a name to so vilde an act . T is a schisme , vers . 1. Corah went apart with Dathan : a Faction ; not onely went aside , but made aside : so one of the Rabbins glosseth it . T is a mutinous commotion ; t is a factious , a seditious , a rebellious insurrection . [ The verbe is passive , they were gathered together . Authority cald them not . When the gathering together is against God , & Christum ejus , and his annointed , against God , or his Ministers , Priests and Magistrates , the verbe is passive ever , or reciprocall , Psal . 2. The Princes {αβγδ} were assembled ; the Kings sistunt se , set up themselves . Disordred meetings , which the Lawes warrant not , can have no assembler , save some Demetrius , Corah , and his complices . ] Our Corahs and Dathans have not risen yet , not come forth in publicum : the wisedome of our Senatours hath prevented that they should not swarme . But they have laine out often ; they have gathered together sometimes three score at once , in corners . Their Classes , Synods , Conferences have beene at least in Moses moderate terme , gatherings together . Their petitions , supplications , admonitions , demonstrations , what were they but gatherings together ? workes but of some one head happly , but of many hands . Their very Motions , Commotions ; pend but by some one , but maintained by multitudes . Goe we on from the Act unto the Object .

The Commotion is against Moses and Aaron . Miriam might have warned them ; she had mutind against Moses but a while before , and that much after their manner ; what ? hath God spoken but by him onely ? God smote her with Leprosie . Yea the whole Congregation might have warned them : they all had murmurd against Moses hard before , and against Aaron too . They had cryed Lapidate , stone them with stones . God had smitten them with pestilence , had destroyed them all ; but that Moses prayed for them . But ambition is oblivious ; the aspirer is impudent , brazeth his brow even against God .

Our English Cohathites , and Reubenites too , the presumptuous Presbyterian , aimes not at Aaron onely , but at Moses too ; requires as well equality in Common-wealth , as in the Church . Monarchie in the one , Aristocracy in the other , they heartily abhorre . In state Ecclesiasticall and Civill both , they plead and they plot for a popular parity . To cry downe Kings , they thinke is odious , those of them especially , that be subjects to a King , dare not be so bold . But they will dare limit him . He shall be cald King ; but he shall not raigne , but by their Rules . Like a Lacedaemon King , he shall have an Ephorus to censure him : t is Fenners Divinity . Nay he shall be worse . The Spartane Kings had but five Ephori to curbe them : but he shall have fifty ; hundreds to checke him . Power hee shall have ; but their Consistories shall confine it , shall controll it . Hee must submit his Scepter to their Synods , and his Diademe must ducke unto their Discipline . I would serve you with their phrase , but that t is so unmannerly , he must licke the dust of the Presbyteries feet .

First for Corah , ill became it him , a Levite against the Magistrate . Preists should pray for Princes . But yet be it noted to the honour of the Clergy , the Iewes Clergy , here is but one Levite to above two hundred Reubenites , one sonne of Levi to above two hundred Lay . I would t were so with ours . That it may be so , Aaron must looke to Levi in due time ; see that he subscribe at his Ordination , at his Institution , at his License to Lecture in Cities and great Townes , where mostly these mutiners are bred and fed . Keepe them strictly to Church Canons : who should keepe them , if not Levi ? Censure in time their irregularities . Moses shall have more sober subjects both in Levi and in Reuben too , farre more then he hath .

And for Aaron , makes O see such a matter , one should rebuke the Priest , c . 4. v. 4. the ordinary Priest ? Here are fellowes feare not to rebuke the High Priest . Will you heare them ? that s the next point ; & dixerunt , and they said .

The Person is plurall ; but the Speaker is but one . They come all , but they cannot speake all ; Corah is their mouth . Hee belike was learnd ; he was a Levite . This was {αβγδ} a matter of lippes , let him alone with it ; hee was {αβγδ} , Iosephus saith excellent of speech . Hee is their Oratour , and they said . Say they may , Omnes omnia bona dicere , both Priest and People may say to the Bishop , to the King , all good sayings . Dictio , while t is simple , is no Soloescisme . But here is Contradictio ( so Iude cals it ) {αβγδ} , Corahs Contradiction , a Meribah , a chiding , a checking of their Governours . Nay t is a worse Composition , t is Maledictio ; a thing the Law forbids , Principem Populi , thou shalt not speake evill of the Ruler of the People ; if not of him , much lesse to him . Neither Principem Populi , nor Principem Cleri ; for so Paul consters it of the High Priest too . They charge and chalenge them for no light matter : heare the words , You take too much upon you , {αβγδ} .

The charge here is Presumption : t is more , that terme is too generall , and too slight ; t is usurpation . T is worse yet , Intrusion ; why lift ye up your selves ? A false charge , t is Calumnia , that s worse then Maledictio . That we must respite to his place . See first how they usurpe . Moses was of Levi : what right had hee to civill Rule ? His Charge was in the Church ; God had tedderd him unto the Tabernacle . Say that he were Lay : Yet Levi was but Israels third Sonne . Dathans Father was the first : it was Reubens right to rule , Iacobs first borne . What ? will they make a custome of Major minori serviet ? Isaac said it of his Sonnes : did Iacob of his too ? Major minori serviet ? should the eldest Sonnes seed bow to the younger Brothers brats ? Thus Reubens Sonnes thought haply . But they should have considered , that their Father lost his birth right by abusing Iacobs bed .

And for Aaron , if the High Priesthood belongd to Levi , detur digniori : what was Aaron more then others ? Corah was a Cohathite as well as he . T was his right rather , of more worth , more wealth , more yeares , then he , Iosephus saith . He tooke great scorne to serve under Aaron ; and that his Cozen Elizaphan should be set over the Cohathites , but yet under Eleezer Aarons Sonne too . That all the Sonnes of Cohath must have their severall services assigned by Aarons sonnes , men as well bred , as they , the Sonnes of Levi all ; yet they to be as Deacons and Subdeacons under them . T was great indignity : hee would raise the People rather then endure it . And yet by his leave , both his Cozen , and himselfe came of younger brothers both . In this conceit of usurpation , Abiram and Dathan being gently called by Moses to come up to treat with him calmely of this question , answered him stubbornely , and that twice , non ascendemus , we will not come up .

Are not the moderne Chieftaines of Church and Common wealth , checkt both by Lay and Levi to take too much on them ? Surely Bishops be . Nay Princes escape them not . Else would not some censure the Titles of Majesty , Lordship , and Highnesse ; call them Soloecismos & Barbarismos Aulicos , the incongruous Complements and barbarismes of the Court ? and title them , that use them , Sericatos Nebulones . Nor would they call a King , a temporall Pope . And what have Princes to doe , to prescribe Ceremonies ? to set Lawes to the Church ? 〈◇〉 summon Synods ? to delegate Iudges for Causes Ecclesiasticall ? to assume the style of Supreme head of the Church ? Dares the Disciplinarian , take the oath of Supremacy in this conceit of Kings ? Surely the rankest Papist may as well : As a reverend Bishop of our Church censures them , uter que in reges aequè injuriosi , papists and puritanes , both of them equally evill eyed to Kings . [ But what meant Knox then to write to the Queene Regent , that shee was Supreme Head , Head of the Church ? But that was but a wile , to winne her to suppresse the Prelacie . ]

But the Bishop is a bodie composed of usurpation , wholly composed of it . All he doth , all hee hath , is meerely usurpation . His Consecrations , Ordinations , Collations , Institutions , Dispensations , Licences , Suspensions , Excommunications , all his Censures , his whole Iurisdiction , he takes them all upon him wrongfully , usurpes in all ; so farre in some , as that hee is runne into a flat Praemunire . That whole authoritie is indeed the elderships . In a word , Prelacie is a pettie Papacie , a devillish Oligarchie , a meere Tyrannie . These the termes happly but of the maddest of mutinie . But even the modest too , the most moderate of them all thinke Bishops take too much on them . Too much title ; Bishops they could beare : but why should they be Lords ? Especially gracious Lords ; a stile forbid by Christ expresly , Vos autem non sic . Too much power ; let them be allowed Iurisdiction in the Church : but why should they meddle in the Common-wealth ? Regular men deale with secular things ? In the meane time , some of the titles , which they envie them , they can be content to assume unto themselves ; right reverend Fathers , yea Cart-wright most reverend . The best is , Calvin and Beza differ here . Bezaes wrong to Bishops , Calvin rights , and calls even Archbishops , a moderate honour . Enough of the Gravamen , heare the grounds .

The Congregation is all holy , every one of them ; and the Lord is among them . This is the Quia . Corah is a Cohathite , a grave Levite , Dathan and his Collegues men of state , Sanhedrim men , as the Vulgar Latine makes them . These must not rout rashly , or challenge their Rulers for usurpers , without reason . Their {αβγδ} must have an {αβγδ} , their Contradiction , due consideration . Moses and Aaron take too much upon them , Quia , seeing that . What s that , they see ? The holinesse of the people , Gods Presence in the Hoast : adde from the verses end , they are the Lords Congregation .

See how this subtile cunning Sophister supparasites the people ; that s Ambitions fashion too ever to be popular . If Absolom will raigne , he must put forth his hand , yea kisse every man he meetes . Yea besides complement , he must praise them too . Every mans cause is good : t is pittie , there s no Iudge to heare them . Then hee shall steale the hearts of all the men of Israel . The people here are holy , all holy every one of them ; the Lord is among them ; they are the Lords Congregation . The people all holy ; and therefore they neede no Bishop to be over them . God is among the people ; and therefore they neede no Captaine to conduct them , no Magistrate to governe them . They are the Congregation of the Lord ; and therefore neede not men to be Lords of the Congregation , neither my Lord Bishop , nor my Lord the King . Arguments as sottish , as they be seditious . Is this the {αβγδ} , the man so powerfull to perswade ? They must be poore fooles whom such pild reasons will perswade .

First for their holinesse . Indeed Moses before had sanctified the people at the mount Sinai . They are called an holy Nation , Exod . 19. {αβγδ} holy men . God seemes to dubbe them Saints , in the very phrase of Kings , when they give Honours , Estote sancti , be yee holy , Levit . 19. What then ? Must one that is holy , have none to be over him ? May there be no Magistrate , where the people are all Saints ? Saint Paul saith , Omnis anima , let every soule be subject ; not all Saints onely , but all soules too , must be subject to the higher Powers . And yet by their leaves , that sanctifying of Moses , was but a preparing them to receive the Law . Moses did nought to them ; that sanctifying was no more , than the washing of their cloathes , and abstaining from their wives against the giving of the Law . Nor did Estote Sancti make them holy ipso facto . It was not dictum factum : God told them , what they should be , not what they were .

But say they were . Doth not holinesse receive magis & minus ? Are there not degrees of it . Else that proud Puritan was wrong in the Prophet , Sanctior sum , quàm tu ; Stand away , touch me not , I am holier than thou . Be the people holy : Moses was more , Aaron was more . God spake to Moses mouth to mouth , and shewed him his similitude : and Aaron was anointed with the holy Oyle . Corah , to compare with them , to match himselfe , or his mutinous mates with them , Moses might well answer them in their owne Dialect , you take too much upon you , yee sonnes of Levi . And they might consider too , that the peoples holinesse was by Moses Ministrie . The Law , and the Oracles , Gods speciall holy things , the Arke and the Tabernacle , they were Per manum Mosis , they had them by his hand , both his and Aarons . He led them ( David saith , ) both led , and fed them too ; nor that alone , but all the holy things they had , all the holy things they did , were all by the hands of Moses and Aaron .

Besides , Corah here equivocates , either beguiles the people , or begulls himselfe . The people are all holy : that is , God had chosen them above all Nations , for his peculiar people , holy unto him . But to serve in the Sanctuary , to offer on his Altars , to be the Lords Ministers in holy things , they were not holy so : not all of them , nay none of them , saying the sonnes of Levi . Moses denies it not directly ; he lists not to altercate ; nor will he exasperate the seditious multitude ; but yet is plaine enough . Tomorrow God will shew you , who is holy , saith meeke Moses . And how holy they were , Gods owne censure shewes , and their murmurings against God .

But yet God was among them : Corah was right in that . For in the middes of their Tents , in the Center of their Hoast was the holy Tabernacle , and the Arke of Gods presence : There was Gods Mercyseate ; and he dwelt betweene the Cherubims . But what then ? The Quia failes there too . Needes not man , where God is ? May not God , and man governe together ? God supreme , man under him ? God needs no helpe in ruling men . As he made the world , so he can manage it without meanes . But it is his pleasure to use meanes . What needeth the Lord the ministerie of Angels ? Yet he made them ministring Spirits . God would divide the sea for the passage of his people ; but by Moses Rod . God is among the people ; and therefore no neede of Prince or Priest over them , it might be good Oratorie , but the Logicke is bad .

There s an Arrerage yet , peice of their grievance yet behind ; t was named before , but respited . You have heard one charge , t was usurpation : Ecce autem alterum , heares a worse ; t is Intrusion , Cur elevamini , Why lift you up your selves ? The Quia ws naught , it was seditious , the Cur is worse , t is Presumptuous and Calumnious . Inferiour Levites to rise against High Priests , and people against Princes , both against both ? O tempora ! Subjects to come to Magistrates , with Curs and Quares ? O mores ! Say , they could charge Moses and Aaron with Intrusion ; must the forme be Interrogative , Cur elevamini ? It might have bin done meekely . What a malapart and insolent language have we here ? And why should you lift your selves above the people ? Not an ordinary Quare , t is not {αβγδ} why ; but an imperious terme , {αβγδ} what s the reason ? Wee would know : so much is in the word . A right Ephorus , he must have account ; they come Tribune-like , and expostulate with authoritie . But let the forme goe , come to the matter .

Moses & Aaron are intruders ; Cur elevamini , Why lift you up your selves ? A spightfull aspersion , but a false . God had advanc't them both . David cleares Moses , Psal . 106. Electus ejus , he saith , God chose him . And for Aaron , Paul , is his Compurgatour , Heb . 5. 4. Vocatur a Deo , he was called of God . But that s all one . Spight will never say right . Envie hath a tooth , two teeth , gag-teeth both . The one growes inward to gnaw it selfe ; the other outward to gnash at others . Emulation is ill tongued , a Sycophant : t is worse , Sycophants , but accuse , they slander not ; Envie is a slanderer ; not mordax onely , but mendax too , a false accuser , a {αβγδ} , a devill . Moses usurpes not , intrudes not ; nor doth Aaron : à Domino factum est istud , it was the Lords doing . Moses was the meekest and modestest man on earth . Conscious to his owne defects , hee faine would have declin'd the office ; humbly prayed pardon once , twice , thrice of God , even till God was angry : God laied it on him , hee usurpt it not . And for the Priesthood , Aaron sought it not ; his Consecration was Gods owne command . But that s all one ; Corah will take no knowledge of it : Yea , and they might remember , how great and many miracles the Lord had wrought by them , by Moses specially ; and how God had graced Aaron before all the people , and honoured his offerings with his owne fire from heaven . But themselves aspir'd to their roomes ; and selfe-love binds the eyes , blinds the eyes of the Ambitious . Or say , they saw it , and well remembred it : yet should Ambition make conscience of a lie ? T was God lifted them both up , above their brethren . But pride is no Precision ; and it is but a little he ; but were it as bigge as a Camell , it would swallow it . Cur elevamini , they are Intruders , Why lift you up your selves ?

See how pride dares charge Humilitie with Arrogance ; vice challenge Vertue for Dishonestie . Ahab will call Elias a Troubler of Israel , when t was his Fathers house , and hee that troubled it . A rout here of aspring Spirits charge Moses and Aaron with Ambition , with Intrusion . Wherefore are they come , but to rush into those roomes , which they would have them resigne . Corah would be Pontifex , and Dathan would be governour . At least wise He and Abiram , and On the sonne of Peleth would set up a Triumvirate . Agree they as they could , Corah would be Priest alone . He joynes no Levite with him in the Conspiracie , for feare of a Competitour . Not onely {αβγδ} , a good Rhetoritian , but as good a Polititian .

And you the Corahs and Dathans of our Church , Vos autem non sic ? Are there no {αβγδ} among Disciplinarians ? Cry none of them , Cur elevamini ? Surely for Moses I will not challenge them . To charge him with Intrusion , is proper to the Papists . But Bishops are Intruders . Time serves not , nor is 't fit , to recite the odious Calumnies , which these Corahs casts on that holy Hierarchie ; Plaustra convitiorum , but mendaciorum , whole Iliads , whole Chiliads of false accusations . That worthy Archbishop Whitgift , of reverend memory , the glory of the Prelacie , and Honour of this Sea , by those shamelesse Schemeis was in this kind abused above all others . Their termes beseeme not my mouth , nor your eares .

Now what s the Catastrophe , the Conclusion of all this ? Not that which these conspiratours either pretended , change of state , or intended shift of persons ; buta Catastrophe indeed , a subversion of themselves , both persons and States too . All this rebellious rout , that had cried in their contumacie , Non ascendemus , we will not goe up , God judg'd , severely judg'd . They that that day would not goe up , God made the next day to goe downe , downe quicke , ad infernum , English that as you please . b . 32. 33.

A SERMON PREACHED AT THE VISITATION . The second Sermon . 1 TIM . 5. 17.

{αβγδ} .

Let the Elders that rule well , be counted worthy of double honour , especially they who labour in the Word and Doctrine .

IT is a necessary duty in a discreet Preacher of the Word , to have consideration of the capacitie of his hearers . But being now to speake , not unto the daughter townes , to a rude and unlettered Congregation , but in the mother Citie , to a reverend , a wise , and a learned Auditorie ; I hope , I shall not offend , if I shall so speake , as the regard both of you that are to heare , and of the place , from whence I come , requireth .

The rule of the Rabbins for the expounding of a Text to looke {αβγδ} and 〈◇〉〈◇〉 , forward and backeward , though it be behoovefull often , yet it is not needefull here . The Argument of my Text is so absolute within it selfe , that to stand upon any dependance , any reference of it to the rest of the Chapter , were but idle curiositie . The name of an Elder , and the mention of honour in my Text , might occasion me by the way to deale with the Domonstratour and Martin , with the rest of that faction : but many reasons move me to spare that labour . And indeede , the people in such places as this , being of themselves too wise and too ready in argument and questions , it behooveth the Preacher , to teach you rather Dutie than controversie . Now therefore , both for my better proceeding , and your more easie understanding , I divide both this Text , and my Sermon into these two generall parts , the dutie of Elders , and their reward , Officium & praemium , their due and their dutie .

The dutie is two fold , Government and Doctrine , to be performed on the part of the elder ; the reward also double , reverence & maintenance , to be performed on the part of the people . By Elders , I meane the Pastours of the Church , the Exposition not mine , but of the most and best Writers so called , not for their years ; for Timothie was the chiefe of the Elders , and the Archbishop of Ephesus , and yet he was young , c . praeced . ver . 12. but for their elderly vertues ; who , as the ancient and grayheaded by their sagenesse and experience doe rule and teach families and societies ; so they for their gravitie and knowledge , the two commendations of the aged , are set over the Church , which is Gods household , and his common wealth : partly {αβγδ} , to governe it , and partly {αβγδ} , To labour in it by Word and Doctrine , i . to teach and instruct it : even as the Magistrates of this citie , are called Aldermen , i . Eldermen ; not for their age , which sometimes is not so great , but because for their gravitie and wisedome , they are meete to governe their severall wards .

I come now unto the severall parts of my Text , and first , unto the first duty of the former part , which is Governement , [ The Elders which governe well ] For this ; being to speake in an assembly , a great part whereof is like to the noble men of Berroea in Act. Apost . able and ready to search , whether those things that are delivered , are so indeede , I may not forge any interpretation of mine owne braine ; but I will follow the exposition of the greater , and the sounder part , both of the ancient Fathers , and of the latter Writers ; who expound this Government of the Pastour , to be his guiding of the people by example of life . The Travellour ignorant of his way , useth either a directer or a guide . Our life is likened in the Scripture to a way ; wherein that the Christian may walke without straying , God hath ordained his Ministers , not onely to tell the way , which is the Preaching of the Word , but also to be lodesmen themselves unto the people , which is the governing of them by the integritie of their owne conversation . And this Exposition is confirmed both by conference of Scripture , 1 Tim . 3. 8. and 14. Where the same word , that is here in the Originall , is translated to shew forth good Workes . {αβγδ} , and also by the Syriacke Paraphrast ; who readeth my Text thus , {αβγδ} The Elders that walke decently : so that the first point that I am to treate of , is the life of the Minister . And this may be amplified by foure regards , the first is , of God : the second , of their Ministrie ; the third , of the people ; the fourth , of themselves . For the first : No Levite , that had any kind of blemish , might come neere the Lords Altar , Levi . 21. pen . The shadow in a Type hath a proportionable truth in the body . The blemishes in the bodies of the Priests under the Law , were figures of the sins in the soules of the Ministers under the Gospell : and as God removed them from Ministring at his Altar ; so he repelleth these from preaching his Word . Psal . 50. 16. What hast thou to doe to preach mine Ordinances , &c. And therefore as the Levite must be {αβγδ} , without blemish , as being Gods servitour , so the Preacher must be {αβγδ} without reproofe , as being Gods steward , Tit . 1. 7.

The Ministers , are the Lords servants , and like unto the servants of Solomon , are alwayes to stand before the face of their Lord . Now the Lords eyes cannot behold ungodlinesse ; but as their is none unrighteousnesse in himselfe ; so is his charge to all that serve about him , Estote sancti , quia ego sum sanctus . Nothing polluted may come in his sight : All things about him must be holy , Exod . 3. 5. The ground is holy . The place where he is worshipped , is Sanctuarium , and the chamber of his presence , Sanctum Sanctorum , holy of holiest . The day of his worship , it is an holy day . The persons of his worship , his Levites , they are holy , Exod . 31. 14. 3 Esdr. 1. 3. his Priests {αβγδ} , that is , holy , his singing men , holy , ver . 15. his vessels , holy ver . 41. and his offrings , {αβγδ} , i . holy . Every thing and person that belongeth unto him , must have that inscription , which is , Sanctus Iehovaae , holinesse to the Lord . The Ministers , they are the Lords Exod . 28. 36. vessels , {αβγδ} his vessels of choise ; and if they will be {αβγδ} , meet Act. 19. 15. for the Lords use , 2 Tim . 2. 21. they must be {αβγδ} they must be sanctified . Their ministery is in Bethel , i . Gods House . The Heathen were wont to write over the doores of their Temples , Phanum est , nihil ingrediatur prophaenum . To reare up spirituall idolls in Bethel , to make ( as Christ speakes ) his Fathers house a den of theeves , to turne Bethel , the house of God , into Bethaven , the house of wickednesse , it is a Ieroboams sin , Gilead a citty of the Prophets , to be a citie , of wickednesse , O sea 6. and Ierusalem the valley of Vision , to become the Vallie of Benhinnom , the Valley of loathsomnesse , it cannot scape the burden of the Lord , Esay 22. and it will grow into a scorne and a by word , Etiam Saul inter Prophetas , if a wicked Saul shall be among Gods Prophets .

For the second ; The Ministers are the bearers of the Lords Vessells , and must therefore be cleane . For the Pharisees , whose righteousnesse , Esay 52. 11. our righteousnesse must exceed , if you will enter into the Kingdome of heaven , had this regard , not to touch their meats and drinkes which are Gods gifts , with common and unwasht hands . The Lords material Vessels , the vessels of the Sanctuary , they were holy , ut suprà , his spirituall Vessels , his Word and Sacraments are much more holy , and those that beare them before the people must be sanctified . Otherwise though man hath called them , yet the Spirit hath not called them ; they are intruders and Vsurpers for all the Bishops orders , because Christ , the Bishop of our soules hath not ordained them : neither is it lawfuller for them , to meddle with Gods Vessells ; then it was for King Vzziah to burne incense on the Altar , and was smitten with leprosie for his presumption ; they may not come neere the Lords Arke with their hand , for feare of Perets Vzzah , 2 Sam . 6. no not with their eye , lest they perish , with the Bethshemites , 1 Sam . 6. It was proclaimed in the sacrifices of Ceres , {αβγδ} , Shall then in the Lords sacrifices the priest himselfe be {αβγδ} ? The Egyptian Priests might not taste any wine , nor Flame ● Dialis among the Romanes might so much as touch a beane , drunkennesse signified by the one , and unchast lust by the other . Nay I shall not neede to search after heathen story . Samuel that is to be the Lords Priest , and Iohn Baptist , that is to be Gods Prophet , nay all the Lords Nazarites are interdicted the fruit of the Vine , and the touch of any uncleane thing . Priesthood and Prophecie , though in former ages , distinct functions , doe now both concurre in the Ministrie ; and therefore hee must be a double Nazarite , abstaining from all spirituall drunkennesse of sinne , and restraining all the whorish lusts of the flesh . And seeing his heart must be the storehouse of the Word , and his lippes the deliverers of the Law , neither may the one , or the other be uncircumcised , but wickednesse and corruption , as an uncleane foreskinne , must be cut from them both , least by their filthinesse he pollute those things which God hath purified . For the Lord will not suffer pearles and holy things to be given {αβγδ} , to hogges and dogges , i . his sacred mysteries committed unto wicked men . What should a pretious stone do in a woodden ring , or a ring of gold in a swines snout ? What should the Scriptures , which the Psamist resembleth to gemmes and gold sound out of the mouth of an ungodly Minister ? Saul himselfe , though a wicked man ; yet when he prophesieth , hee is changed into another man , 1 Sam . 10. 6.

For the third ; the Pastors of Gods Church ought to be ensamples unto Christs flocke , 1 Pet . 5. 3. And though it be truly said , Vivimus legibus non exemplis , and Christ biddeth the people to doe as the Pharisees say , not as they doe , yet the common people are of the Civilians opinion , Quod exemplo fit , jure fieri videtur . Example is a kinde of warrant . Suadet loquentis vita , non oratio : Poeta ▪ {αβγδ} , Menand . it is the life , not the learning of the Preacher , that perswadeth the people . Sinne simple in the people , is double in the Preacher , for he offendeth both peccato and exemplo ; it is both scandalum populi , & odium ministerii : even scandalum in both his senses ; an offence unto the people , and a scandall to his calling .

For the one : The Minister , as he is Christs Disciple , so hee should be his follower , proving those things in his life , which he preacheth in his doctrine , that he may say unto the people , as Christ doth , not onely Praeceptum do vobis , Iohn 13. 34 but also , Exemplum dedi vobis , ver . 15. and as Saint Paul saith to the Philippians , 3. 17. Be ye followers of me . For vitae Clericorum should be Libri laicorum , the lives of the Cleargie , the books of the Laitie , saith one of the Fathers , the conversation of the Priest , the Looking-glasse of the people . The preachers are the Lords builders , and the people are the building , 1 Cor . 3. 9. unlesse the life of the Minister doe edifie , as well as his doctrine ; if hee build up heaven with his voyce , and hell with his life . Nazianz . he is an evill builder , and plucketh downe as much with one hand , as he setteth up with the other . It is the dishonour of the wicked man , Prov. 6. 13. but it will be his honour , to speake with his feete , and to teach with his fingers , i . to walke and to doe according to his owne doctrine . The Preacher is a voyce ; so Malachie calleth Iohn Baptist , the first Preacher of the Gospell : a voice , not a sound , not a dead sound , but a living voice , Viva vox , saith Bernard , i . both vita & vox ; least it be said to him , that the Lacedemouian said to the Nightingale , vox es ; praetereà nihil . To be short , if when the doctrine is mel , the life shall be venenum . Bern . hee envenometh the people with his example ; and that is another Ieroboams sinne , to make Israel to sinne .

For the other , the evill life of the Minister , is the dishonour of God , and the disgrace of his Ministerie . For as at the sight of good workes in the Preachers , the people doe glorifie their father , which is in heaven ; so contrariwise at the view of their wicked lives , they will speake evill of the Gospell , and suspect Religion to be but policie to keepe men in awe ; as being perswaded , that if their Doctrine were true , they would not themselves controll it by their owne practise ; and therefore Saint Paul is earnest in the point , Rom. 2. 21. Thou that teachest another , teachest thou not thy selfe , &c , 1 Sam . 2. 17. There is an example . The Israelites abhorre the offerings of the Lord , through the sinnes of the Priests , the sonnes of Elie , and such a Minister may looke for at the mouthes of the people the checke in the Proverbe , Loripedem rectus , &c. and that which is Iohn 9. 34. Thou art altogether a sinner , teachest thou us ? Quid verba audiam , cum facta videam ? What should wee heede what thou preachest , when we see how thou livest ?

The fourth and last respect of themselves . The Proverbe is common , O di sapientem , &c. He is a badde Physition that cannot cure himselfe . The Minister , whom neither the regard of God , whose messenger he is , neither the holinesse of his function , neither the offence of the people , will move to godlinesse of life , may haply be moved by that argument , by which all men are moved , the consideration of his owne private good . For commonly among men , when no place either of Logicke or Rhetoricke can perswade , yet the reason drawne from Lucrum and damnum will not faile . Now the losse is of the two greatest things that man hath , the losse of his name , and the losse of his soule . For the one , {αβγδ} saith the wise Ecclesiastes , a good name , &c. for the other , the soule is valued at the worth of the whole world , Matth . 16. 26. and the praiser is he , who having ransomed so many , can best tell the value . For the first losse , the Preacher , that inveigheth against sinnes , whereof himselfe is guiltie , fometh out his owne shame , Iude vers . 13. and the shame is both unexcusable , Rom. 2. 1. and unavoidable , Matt . 5. 14. for he is as a citie set on a hill , and cannot be hid , and the eyes and eares of his people are both duly and daily observers of his life . And though the Poet say of the contrarie , of private life , Benè qui latuit , benè vixit , close keeping covereth a multitude of sins ; yet the Minister , as his life cannot be secret , so his shame cannot be hid . Nay , that which Plutarch said of the Prince , I may say of the Priest , {αβγδ} , ad principem ineruditum , in fine , a sinne in another man , as the scarre in the body , not to be seene for the garments cover it , but in the Priest , as a mole in the face , apparent to all men . For the second losse : shall he ( saith Saint Bernard ) that taketh the charge of other mens soules , neglect the charge of his owne ? For what is the boxe the better for the sweete ointment , or the loose liver , for the prerogative of his Ministerie ? It doth not vantage Balaam to be a Prophet , if hee will love the wages of unrighteousnesse . It will not boote Iudas to be Christs disciple , if he betray him . In the day of the generall assise of the world , the prophesying in Christs name will not serve for an answer . Matth . 7. 22. but there shall bee a reply , and sentence together , I know you not ; depart from me , &c. For God shall judge not after the Doctrine , but after the life of the Minister , and every man shall receive according to his workes . That which the Iewes spake falsely of Christ , is verified of such Prophets , that though they save others , yet themselves they cannot save . For hee that denounceth Gods judgements on those sinnes , which himselfe committeth , is {αβγδ} , his owne condemner , Rom. 2. 1. and Christ in the last day shall say unto him , ut Luk . 19. 22. {αβγδ} . And therefore to shut up this first duty , the Elders of the Church , the Pastours of Gods flocke , let them by Pauls example , 1 Cor . 9. ult . beat downe their owne flesh , and bring their owne soules into subjection , lest when they have preached salvation unto others , themselves become reprobates .

{αβγδ} .

The other duty is diligence in preaching , amplified by the parts , exhortation and doctrine , and enforced by the Emphasis of the trope , the word in the originall signifying not ordinary labour , but such as is with great strife and earnestnesse , and straine of all the strength , a metaphor borrowed from the toile of rowers in Gallies . The duty containeth two points , {αβγδ} , knowledge and paines ; the former without the latter is unprofitable ; the latter without the former is dangerous , {αβγδ} , both must goe together , the Minister must be both skilfull and painefull , and happie is that people , whose Elder is both {αβγδ} a Seer and {αβγδ} a Feeder : but the thrise unhappy is that Congregation , where like People , like Priest , where the Watchmen are both blinde and sleepie , Esa . 56. 10. where the {αβγδ} i . the Seers , are {αβγδ} i . Dreamers ; where the Preachers are both {αβγδ} and {αβγδ} i . Dumb , for ought they can say ; and asleepe , for ought they dye . For the first of these . I will passe it over , because it is onely couched in consequence , and rather insinuated then expressed . For the other , which is paines : The people are dull , in hearing , in conceiving , in obeying ; and therefore requisite the minister should be painefull , even to adde , Esay 28. 10. {αβγδ} line to line , &c. The attributes of the ministerie in the Scriptures in this behalfe are many . The office of a Bishop , it is a worthy worke , 1 Tim . 3. 1. {αβγδ} 〈◇〉 Gods Apostles are labourers , 1 Cor . 3. 9. and cursed is hee that doeth the Lords worke negligently , Ier . 48. 10. it is a warfare , Num . 8. 24. it is a yoake , Phil . 4. 3. it is a watching by night , Heb . 13. and a wandring by day , Ezech . 33. it is a charge and a care , Philip . 2. and to comprise all in two titles , he is the Steward of the Lords house , and the Shepherd of his flocke .

For the first , first for the truth , it is , 1 Cor . 4. 1. secondly for the consequence , it is , 1 Pet . 4. 10. The Preachers are the Stewards of Gods graces , and therefore as they have received , so they must minister . For every Steward is Promus-Condus ; Promus to lay out , as well as Condus to lay up . His chiefest quality , {αβγδ} Luk . 12. 42. to be faithfull , both {αβγδ} and {αβγδ} saith an antient Rabbin , in accepto & expenso , to give to every of his fellow servants their {αβγδ} , their demensum in due season . For if he cut them short of their portion , the Lord will cut him off , and give him his portion with unbeleevers , {αβγδ} , ver . 46.

For the other title : he is a Shepherd : the truth is plaine in the correlative ; for the people are called his flocke : the consequence is , Ezech . 34. 2. Pastor non pasceret ? Should not the Shepherd feede the flockes ? The neglect of this you shall see , 1. in the haynousnesse of the fault , 2. in the grievousnes of the punishment . For the fault , it is the contempt of the Lord ; for he that feedeth not the flock , loveth not the Lord of the flock , Iohn vlt . and it is the breach of Christs charge , who straightly enjoyneth the duty , Pasce oves meas . For the punishment , the sword of the Lord shall be upon his arme , and his eye ; his arme shall wither , and his eye shall be darkened in this life , Zach. 11. ult . and in the other , he shall be cast into utter darkenesse .

The charge of Christ given unto Saint Peter to feede his sheepe , it is tripled , first lest he should not feede then at all ; secondly , lest he should doe it negligently . For Gods flocke must not be eyther starved or leane fed , they must have their {αβγδ} , Luc . 12. 42. i . both {αβγδ} their meat , and {αβγδ} , their measure . The word of God is the spirituall food of the people , it is their Wheat , Ier . 23. 28. it is their milke in their infancie of knowledge , and it is their meat in their greater growth in Christianity , Heb . 5 : so that the utter neglect of preaching the word , it is the starving of Gods flocke , and a spirituall famine , Amos 8. 11. and slacke and sloathfull preaching , it is the leane feeding . For the one , it is accursed , Prov. 11. he that hoardeth up his corne from the hungry , shall be cursed of the people , and there is a Vae , for the dumbe Minister , 1 Cor . 9. 16. Woe bee to me , saith Saint Paul , if I preach not the Gospel . The bells in Aarons garment , betokened the voyce of the Minister ; if the sound thereof be not heard in the holy place , it is the price of the Priests life . For the other , the Minister , the Lords servant , if he be {αβγδ} , hee is {αβγδ} , an evill seruant , Matth . 25. 26. and his punishment is as evill . For hee is Gods messenger ; and his sloath is an abomination to the Lord , Prov. 10. 26. Even as Vineger unto the teeth , and as smoake unto the eyes . For deare in the sight of the Lord , are the lives of his Saints , saith the Psalmist , Ionas is carefull for the Gourd , & should not God be carefull for the salvation of his people ? And this resemblance is exemplified in the Scriptures by two notable patternes of diligent Shepherds : The one in Iacob , who regarded not either the heat of the day , or the cold of the night , or the want of his sleepe , Gen. 31. The other is Christ , Exemplum exemplorum , the great Shepherd of his sheepe , who spent on his sheepe both his time , and his life ; And the like was the saying of that reverend Father and Iewell of Salisbury , Oportet Episcopum mori praedicantem . A Bishop or a Minister should dye preaching . To conclude this duty , an idle Pastour , is an idole Pastour ; for whereas hee should be as a Seer , so a Cryer ; he is like the idolls in the Psalme , that have eyes and see not , and that have mouthes , but speake not . Nay he is ( as the Epigrammist speaketh ) {αβγδ} , but an idoll of an idoll ; for idols have sometimes spoken in the oracles , but the idoll pastour , is like the dog , that cannot bark , saith the Prophet , he will never speak : A Iudas , i . a Confessour in name , but an Iscariot , a betrayer of Christ indeede .

To shut up this first part of my Sermon , with both the Elders duties joyntly together . The {αβγδ} Col . 4. 17. the fulfilling of the ministery , the full discharge of the function , is not performed , without the coupling of {αβγδ} , 1 Tim . 4. 12. The Preacher must take heede both to himselfe , and to his doctrine , ibid . vers . 16. If he will be great in the kingdom of heaven , he must both {αβγδ} Matth . 5. 19. the severing of {αβγδ} and {αβγδ} is pharisaisme , Matth . 23. 3. Christ will have his Disciples to be salt and to be lights ; the former to season the people with their doctrine , the latter to shine unto them in their example . It is not my glosse , but Christs owne comment , Matth . 5. Iohn joyneth together Olives and Candlestickes , Apoc . 11. 4. both meant of Gods Prophets , the one to beare fruite , the other to beare light , and those things that God hath joyned together , let no man separate .

{αβγδ} . We have seene the first part , i . Officium , the dutie . The regard whereof , as it may stay their haste , that change on the suddaine their occupations into this spirituall vocation , presuming to skip even out of their shoppes into the sanctuary ; so it ought also to stop their course , who after the unthriftie and ungodly mispending of their first yeares , doe make the Bishops orders their last refuge , and presume ( as we say ) to leape at length into the ministery : it being a charge so hard to discharge , that Iob calleth such a Minister , as wee speake of , one of a thousand , Iob 33. 23. The second part now followeth , de praemio , of the reward of the Elder . That as we have hithertoo showne , what belongeth unto him to doe , so now wee show , what belongeth unto him to have . In regard of the one , wee may say with S. Paul , {αβγδ} ? what man is sufficient for those things ? but of the other , {αβγδ} , what reward is sufficient for those things ? The reward is ( as I sayd in the beginning ) double , countenance and maintenance . Double ( you will say ) is my Text , but where is maintenance ? it is not expressive , but it is inclusive . For it is both couched in the originall word {αβγδ} , which in the use of sundry Greek Authors , and of the Scripturs too , signifieth as well recompence as reverence , and reward of stipend as well as honour . And it is also consequent of the reason in the next verse , both out of the Law , the mouth of the Oxe that treadeth out the Corne must not be muzzelled , and out of the Gospel , the Laborer is worthy of his wages ; the places are quoted in your Margins . For the one , the word of God is the Plow of the Lord , the people the Husbandry , 1 Cor . 3. 9. The Ministers are the oxen to worke both at his plow , to breake up the fallow of mens hearts , and in the threshing floore , by the trampling of their feete , to tread out the Corne , which was the Iewes manner of threshing ; And therefore as their mouths are open for the feeding of the people , so they must not be muzzelled from feeding themselves ; and by feeding under a trope , is meant all kind of maintenance . For the other , the Ministers are Gods labourers , and by due desert may claime their reward . So doth the sonne of Syrach joyne both these together , 7. 31. Honour the Priests , and give them their portion .

To speake of these two points severally and briefely ; the first is reverence . The calling of the Clergie , is an honorable calling . The arguments are manifold , but I will comprise the most of them under three regards , the first of God unto whom it belongeth , the second , of the office it selfe ; the third , of the commoditie redounding by it unto men .

For the first ; It is no small honour , that often groweth to the servant by the dignitie of his Lord . Rabsakeh , 2 Reg . 18. 24. will have Ezekiah the king to stand in awe of the least of the servants of his master , the great King of Assyria . Now the Minister is the servant of the great God of heaven and earth ; whose service kings themselves may not scorne . David is but his servant . Nay the Angels , whose glory farre exceedeth the glory of kings , are but his servants . I say , the Prophets and Ministers , they are Gods servants , Ier . 7. 25. they are the Lords men , 2 Reg . 1. 11. and may be called Grabriels , as well as the Angell : for what is Gabriel , but {αβγδ} i . Gods man ? The calling of a servant , though it be base in it selfe , as requiring subjection , yet it is high in regard of the Lord . The mightiest subject in a kingdome is but servant to his Prince ; the Kings sonne may not thinke scorne of the name , 1 Reg . 1. 19. Salomon thy servant , i . Davids . And Deo servire , is Regia servitus , {αβγδ} ( saith Numa in Plutarch ) is {αβγδ} , and not onely Kings and Angels doe glory in this title , as I sayd before , but Christ himselfe , whom the Apostle calleth Lord over all , as hee was man , hee was also Gods servant . Neither are the Ministers the lower sort of his servants to serve in inferiour places : for so doth Moab serve the Lord as well as Levi , Psal . 60. 8. but it is for base uses ; but they are in his service preferred to offices , offices of trust , and offices of honour . They are the stewards of his house : they are his counsellours , Amos 3. 7. They are his Privie Counsellours and Secretaries , 1 Cor . 4. 1. They are his Embassadours , 2 Cor . 5. 10. For what is an Apostleship , but the Lords Embassage ? a title of such honour , as Christ himselfe disdained not to be called an Apostle , Heb . 3. 7. Nay , say but the most glorious creature that ever the Lord made , it is the Angell ; and the Preachers , they are the Angels of God , Malachy 2. 7.

The second regard , is of the office of the Minister : it is to beare the Lords vessells , Esa . 52. to be Gods mouth , Ier . 15. 19. Christs mouth , 2 Cor . 13. 3. {αβγδ} , the lips of Christ . The Preachers are the Ministers of the spirit , 2 Cor . 3. 6. & therefore glorious . Yea Moses whose countenance the Israelits might not behold for his glory , they are more glorious then he , ver . 8. They are masters , and therefore to bee reverenced , and they are fathers , and therefore to bee honoured , Mal . 1. 6. for they are the fathers of our faith , and the masters of the assemblies , Eccles . 12. 11. To be short , their office is to labour in the word , an honorable office . For the word is more excellent , then either gold or pretious stones , Iob 28. then the gold of Ophir , and the pretious Onyx , the Saphire , and the Topaz , yea then much fine gold , Psal . 19. and it is that pretious stone , which the Merchant in the Gospell bought with the sale of his whole substance .

The last regard , but the greatest , is the profit of the ministery . Among the greatest woldlings {αβγδ} is {αβγδ} , that that is of price , is of estimation ; that that is profitable is honorable . The commodities are infinit , both temporall and spirituall . For the one ; the Prophets and Preachers of the Word , they are the wealth , and the strength of the Land ; the wealth , as we shall show in the last part ; and the strength , they are the sinewes of the Realme , they are as Eliseus saith of Elias , and King Ioash of him , the charets and the horsemen of the common wealth . For the other , the spirituall commoditie , it is the greatest that can befall man , the salvation of the soules of men ; valewed by themselves , Mic . 6. 7. by thousands of Rams , and tenne thousands of rivers of Oile , nay by the fruit , nay by the first borne of their owne bodies : but prised by Christ ( as was said in the first part ) by the worth of the whole world . Hence it is , that the onely authour of our salvation being Christ Iesus ; the Ministers themselves in this respect , are called Christs , Psal . 105. 15. and they are called Iesus , i . Saviours , Obad . ver . ult . the saviours of their hearers , 1 Tim . 4. ult . the saviours of mens soules , Iames ult . ult . Nay they have Gods owne name given them ; they are Gods , Exod . 4. 16. Moses is Aarons God , and 7. 1. Moses is Pharaohs God . If then the Physitians of the body be honourable , Eccles . 38. 1. and as the Poet speaketh , {αβγδ} , excellent above many others ; how much more are Gods Ministers to be honoured , the Physitians of the soule ; of whom the Saints of the earth , entred into Christs Kingdome , and become Saints in heaven , may say ( as Carneades said of Chrysippus , {αβγδ} ) if Gods Ministers had not been , wee had not beene saved .

To be short , to be Gods Priests , to be Gods Prophets , it is not a calling , as the world supposeth , either to be followed or to be reverenced only of the baser sort , but worthy of the best , & to be honored of the highest estats . For the one , though Ieroboam , in policie , to bring religion into contempt , made Priests of the skirts , i . of the lowest of the people , 1 King . 12. 31. yet Daniel and Esay , both descended of Kings and Princes , thought not scorne to be the Lords Prophets . Melchisedech is both a King and a Priest ; nay , Christ himselfe , in whom dwelt the Godhead bodily , was both a Prophet and Priest . The Hebrew name {αβγδ} is a name of estate , signifying a Prince , as well as a Priest ; that the Translators have doubted how to call Potiphar , the Prince or the Priest of On , and Iethro , the Prince or the Priest of Madian . Though it be now a dayes observed , that the sonnes of the noble , thinke the Ministery a disparagement unto their birth , nay the sons of men of much lower condition , disdaine the calling , as a disgrace unto their house , unlesse they be such as God disabled in the time of the Law , the blind , the halt and the lame . Yet to speake as Christ doth in another case , it was not so from the beginning , as you see in the forecited examples , Daniel and Esay , both of royall bloud , Sem Noahs sonne , his best beloved sonne , his eldest sonne , at the least after the disinheriting of Cham , disdained not the Priesthood , for so the learned doe take him to be Melchizedech ; nay Christ , the Sonne of God , Gods onely beloved Sonne , Gods onely begotten Sonne , God had no more , and yet he is a Priest .

For the other : as the calling is high , so it is to be honoured , not onely of the common sort , but of the honourable themselves . Obadiah , the governor of the Kings house , 1 King . 18. 7. calleth Elias Lord , or if any take exception at that word ; Naaman of high place in the court of the King of Aram , waiteth with his chariot and his horses , at the doore of the Prophet Eliseus , 2 Reg . 5. 9. Nay Kings themselves have honoured Prophets . Herod reverenceth Iohn the Baptist , Marke 6. 20. Benhadad and Ioram , two Kings , the one of Syria , the other of Israel , call Eliseus their father . Saul accounteth Samuels company to be his countenance and his honour , 1 Sam . 15. 30. nay more than that , Nabuchodonosor the monarch of the world , falleth on his face , and boweth himselfe before Daniel . Chap. 2. 46. As these personages are not ordinary , so neither is the reverence due to the Ministery , ordinary , the Galathians receive Saint Paul as an Angell of God , yea as Iesus Christ himselfe , Gal. 4. 14.

The contrarie unto this , to wit , the dishonouring of the Ministerie ; the peoples opinion of them so base , that they thinke them unworthy to sit at their tables ; but place them among their Hindes . Yea , haply they will in time , like unto Christ , thrust them to their manger to feede with their Oxen . I cannot stand upon , as being in matter as large and ample , as the other . Onely this I say of it in a word ; that the disgrace of Gods Prophets , be it in word , or in deede , is alwayes rewarded with Gods judgements . For the one ; the Boyes of Bethel that scoffed at Eliseus were rent in peeces with Beares , 2 King . 2. The mockers of his Messengers doe hale downe on their owne heads , the wrath , even the remedilesse wrath of the Lord , 2 Chron . 36. For the disgraces done to them , the Lord accounteth them done to himselfe , Exod . 16. 8. For the other , Pashur smiteth and stocketh Ieremie , Ierem . 20. 2. but God changeth his name , v. 3. Pashur into Magor , i . authoritie into feare ; that is feare active into feare passive . Ieroboam stretcheth out his hand against the Prophet , but his hand presently drieth up , and hee cannot pull it in againe , 1 King . 13. for the Lord will not have his anointed to be touched , neither his Prophets to have any harme . Psal . 105. 15. Thus much of the first reward of honour and reverence ; a duty , though envied and grutched to the Ministery in this age , yet due unto it , by the right both juris and aequi , both of Law , I meane , Gods Law ; and of equitie , as hath beene declared . Humilitie ( you will haply say ) beseemeth the Divine ; so doth it a Prince , as well as a Prophet ; but both Prince and Prophet must humble themselves ; they must not be humbled of the people . For howsoever man debaseth the calling , God exalteth it ; and though the Minister be in the opinion of the world , as Saint Paul saith of himselfe , {αβγδ} , Ephe . 3. 8 lesse than the lowest , yet in Christs judgement , he is {αβγδ} , greater than the greatest , Matth . 11. 11. greater than Iohn the Baptist , who was the greatest among the sonnes of women .

I come now unto the second reward , the last point of my Text , which is Maintenance ; the proofes whereof for more easie order may be drawne into three heads , Gods owne Commandement , the Ministers owne desert , the Peoples owne profit .

For the first ; for the care of the Levites , the Lord gave unto his people both Mandate and Caveate , Num . 35. 2. Command Israel , &c. Deut . 12. 19. Beware thou forsake not the Levite as long as thou livest . And for obedience of this commandement ; the Scriptures have store of examples , I will cite but onely one , and that of him , who saith of himselfe , exemplum dedi vobis , the example of Christ himselfe , who as he payed tribute unto Caesar , so he offered also his duties unto the Temple , Luk . 2. 24. This commandement of the Lord is controlled two wayes by the enviers of the state of the Cleargie ; the one by Countermaund , and other by distinction . For the first , Numb . 18. 20. Gods owne charge is thus unto Aaron ; thou shalt have no inheritance in the land , neither any part among the people . But the answer is easie , and the doubt onely de modo habendi . The Levits might have no part , namely hereditary , and as the other sonnes of Iacob had in the division of Canaan ; but as it there followeth , the Lord was their portion , i . those things that were to be given to the Lord , were the portion of the Levites , as being his Priests . And therefore Bernards sentence is too severe ; qui partem habet in terra , non habebit in coelo . And that God is their portion , is but a silly objection , and a weake reason to show they must have nothing else . For the Lord was also Davids portion , Psal . 119. 57. and yet hee had besides in great abundance the temporall commodities of this life , meete for the state of a King .

Another charge is in the Gospell , given by Christ unto the Twelve , Matth . 10. 9. forbidding them to have either gold , silver , mony , shoes , change of garments , or any provision . But to whom is this charge given ? not to the Apostles , but to the Disciples : and it is but for a time , and for one journey ; that while hee abode among them , they might have some taste of the providence of God . And what skilleth it the Disciples to have ought of their owne , when God had ordained that all things should abundantly be ministred unto them of the people , Luk . 22. 35. But against the time wherein of Disciples they should become Apostles , to goe abroad and preach the Gospell to all Nations ; and when as Christ was now to leave them ; he giveth a quite contrary charge , vers . 36. to provide themselves to have all things necessary of their owne ; and so they did , ut patet , Act. 4. and 5. and 6. As for the objection of the ruder sort , out of Matth . 10. 24. The Disciple is not greater then his master ; and so Christ himselfe being poore upon earth , and having not so much as a house to put his head into ; the ministers , who are but Christs servants and Disciples , should also be content with the like ; it is not worth the answering ; Christs speech in that place being meant not of the maintenance , but of the persecution of the Church ; unto which as Christ their master , so the Apostles also in their time , and in all ages all his ministers are and have beene subject .

The second controlment of Gods commandement , concerning the maintenance of the ministery , in distinction . The enviers of the Church maintenance yeeld to the commandement , because they must needs ; but they yeeld to the Minister no more then they must needs , and they themselves will be the moderatours of their maintenance . The non-plus and stint shall be for food , the keeping of the life and soule together , and for cloathing , the defence of the body from the injury of weather , and araying themselves in rich and fine purple , and faring deliciously every day , 〈…〉 haire , and for his belly , Locusts and wilde hony . If the Minister shall passe this , if it be in apparell , this will cry shame on his pride ; if in his diet , fie on his excesse , their owne wardrobes and kitchins passing all fie and shame . In a word , if but a Box of Oyntment shall be poured on the head , though it be of Christ himselfe , they will cry out with Iudas , the theefe and traitour , ad quid profusio haec , what needed such wast ? Their owne tables shall abound with the blood of the grape ( as the holy Ghost speaketh , Deut. 32. 14. ) and with the kidneyes of the wheat , the fat of the kidneyes of the wheat ; i . the finest wheat flower ; but the Ministers dyet , for quality , must be the bread of affliction , i . course and unsavorie , and the meate of mourning , as Osea speaketh , and for quantitie , his bread by waight , and his water by measure , ut Ezeck . 4. 16. If Christ will needs have wine , it shall be {αβγδ} mingled with Myrrh , Mark . 15. 23. and if the Prophets will have potage , death shall bee in the pot , 2 King . 4. 40. But it is the Lords pleasure , that not onely it should be Bethleem , the house of bread , where Christ should be borne ; but that his hill shall be as the hill of Basan , i . the hill of fatnesse , Psal . 68. for quality , he alloweth unto Aaron , Num . 18. 12. the fat of the oyle , the fat of the wine , and the fat of the wheat : and for quantitie , the mansion of the Prophets shall be in Carmel , i . a field of plenty , that is , to speake without allegory , that the maintenance of the ministery should be liberall , and their allowance not to bee like to the allowance of the 100. Prophets , whom Hobadiah fed with bread and water , but that oyle also be granted to their heads , and their cups overflow .

The adversaries of this doctrine in the day of the generall doome of the world , shall have the Gentiles themselves , and the heathenising Israelites stand up in judgement against them . For the poore widdow of Sarepta even in the time of a great famine , gave bread and water to Elias . The Shunammite builded a chamber for the Prophet , and furnished him with all other necessaries . In the time of the Anarchie and disordred state of Israel , Micah , Iud . 17. bestowed on a Levite , beside his bord , and his houseroome , wages and apparell : and idolatrous Iesabel feedeth 400. Prophets at her owne table . In the time of the Law and Leviticall Priesthood , when the Levits were few , and their service but seldome , namely in their courses , their being but onely one place , when they ministred in the Temple of Ierusalem ; yet their maintenance was great . For which God claimed for his owne tribute , all the tenths of the encrease of the land , beside all the offrings and 48. cities with their suburbs ; all these the Lord bestowed on the Levits his servants : so that albeit they had no portion in the division of the lands , yet their parts by reason of this was greater , then the part of any one of the 12. Tribs of Israel . And therefore now in the time of the Gospell both the places of Gods service , and also the paines , & the number of Gods Ministers being increased , it is reason their maintenance should be farre greater .

Those that deny the Minister any more then will serve for his bare necessity , would haply have him both sole and single ; sole to live to himselfe onely ; and single both in his life and learning . For the one , how can he be harbourous to strangers , liberall to the poore , and bountifull to others , as they require ; if hee have no more then will barely serve his owne uses ? And how can he sustaine a familie ; that his wife be not left a comfortlesse widdow , and his children helpelesse Orphans , both she and they compelled to crave their food at the doores of the mercilesse , if he have no more than will serve his owne person ? And how shall he be able to teach , able to resist the adversary by his skill in the Scriptures , and knowledge in all manner of learning , who scarce having sufficient to feed and cloath himselfe , will hardly finde wherewith to furnish his studies ?

The second proofe , is the desert of the Minister . Which though to call into question is ( as Aug. Epist. 118. ) insolentissima insania , a most malapert and presumptuous madnesse , yet it is made a question in these repining dayes . This reason of desert is both in my Text , and also more plainely in the verse following ; the labourer is worthy of his wages ; and the Oxe that treadeth out the corne deserveth to have his mouth unmuzzled . The Minister is Gods workeman , labouring in the salvation of his peoples soules , his worke calleth for wages from the people , or a woe to the people , Ier . 22. 13. The people ( saith the Apostle ) are Gods husbandrie ; the Ministers are both the sowers in the seedetime , and the shearers in the harvest ; the crie of their hire , if it be detained will enter into the eares of the Lord , Iames 5. 4. The Ministers are lampes ; shall the people that sit in darkenesse looke to have them burne , and not finde them oyle ? Shall there be Oxen where the cribbe is emptie , Prov. 14. or will the Eagles flie thither , where there is no carcase ? Matth . 24. {αβγδ} saith a Rabbin ; where there is no flower , i . where there is no bread , then there is no law , i . as I said before , Christ will not be borne but in Bethlehem , i . in the house of bread , i . the place of maintenance . The Ministers are Christs souldiers , and therefore to be maintained of those for whom they fight . For no man ( saith the Apostle ) goeth on warfare on his owne charges . They are the Lords Vinedressers , and therefore to eate of the grapes , and to drinke of the wine of the vineyard : they are the Lords Shepheards , and therefore to be fed of the milke of the flocke , 1 Cor . 9. The Ministers are Christs feete , to carrie the glad tidings of the Gospell , and therefore by the example of Mary in the Gospell , to be washed , to be dried , yea to be anointed , and to be kissed , i . to be maintained , and that liberally , and to be honoured .

The Pleader and Counsellour are counted worthy of their fee ; & the Physitian shall receive gifts of the King , Eccles . 38. The Ministers are our counsellors in spirituall things , the soliciters and the pleaders of the causes of their people before the Lord : they are the Physitians of our soules ; so much more worthy than the other of fee and reward , by how much the possessing of our spirits in peace is more excellent than of our lands & goods , & the health of the soules of men more precious , than of their bodies . To shut up this ; there is an excellent place for this , 1 Cor . 9. Those that sow spirituall things , are richly worthy to reape carnall things . Know ye not , that they which minister about the holy things , doe eate of the things of the Temple : and those that waite at the Altar , are partakers with the Altar ? So hath also the Lord ordained , that they which preach the Gospell , should also live of the Gospell . For is it a reasonable thing , that he which feedeth the Congregation with the spirituall diet of the soule , shall in the meane time himselfe be starved for the naturall food of the body ? That he which cloatheth the people with the garment of Christs righteousnesse , shall want wherewith to cloath himselfe ? that he shall lacke the commodities of this life , by whose meanes , the people have an assurance of the joyes of the other life ? I will end this second proofe with that of S. Paul , Rom. 4. 4. to him that worketh , the wages is accounted debt and duty .

The last proofe , is the peoples owne profit , and it is two fold , both in spirituall and in temporall things . Simonie and Vsurie , two abominations of the Lord , are notwithstanding very lawfull here . For the people maintaining him with their temporall things , of whom they receive spirituall things , doe ( as it were ) buy the holy Ghost for their worldly Mammon , and exchange not ( as Glaucus and Diomedes did ) {αβγδ} , brasse for gold , but earth for heaven And for Vsury , whereas among the most griping money-mongers , the loane is alwayes lesse than the principall ; here the Interrest is sevenfold , Eccles . 35. 11. First for spirituall things , the maintenance of the ministery , returneth by the preaching of the Word , and the administration of the Sacraments , commodities both in number , more , than may easily be reckoned , and in valew greater , than that all the temporall goods of man may countervaile the least . For the Kingdome of heaven , i . the Gospell preached is that pretious pearle , which a rich Merchant , before he could buy it , was faine to sell all that he had . The illumination of our mindes , to know God , to see our owne wickednesse ; the grace of the holy Ghost , to behold , to bewaile , to loath , to leave our sinnes , the renewing of the Image of God , our second birth unto righteousnesse and true holinesse , the comfort of our soules , and peace of our consciences , by assurance of forgivenesse of sinnes , and reconcilement with God , faith in a Saviour , hope and expectation to be citizens with the Saints , and of the houshold of God , love of our fellow members in Christ , and a thousand moe like unto these , are the spirituall profits which redound unto the people . The second profit is in temporall things , the eye-marke of the world . Peace and prosperitie are the handmaides of the Gospell , length of dayes are in her right hand , Prov. 3. and in her left hand riches and honour . The foolish worldling is of Iudas opinion ; that that which is given to Christ , it is {αβγδ} , it is losse . Whereas indeed that which is allowed to the Minister , is lent unto the Lord , and returneth unto the lender his own with advantage : and to bestow liberally on the Levite , is not profundere , but serere , it is not to spend , but to sow , and the seedsman shal be sure to reape a plentiful harvest , Mal . 1. 13. the gift of the people is with grudging and murmuring , they take themselves to be undone by their contribution to God and his Priests , and therefore their offerings they are little and naught ; but they are accursed , ver . prox . In the time of Hagga●e the Prophet , Chap. 1. the people sow much , but reape little ; they eate , but are not satisfied , they drinke , but are not filled , they cloath themselves , but are not warme , they earne wages , but they put it into a bottomlesse and a broken bag , they expect much , but receive little , and whatsoever they bring home , the Lord bloweth upon it , and it perisheth ; the reason is there rendered by God himselfe , because every man regardeth his owne house , and leaveth the house of the Lord wast and unprovided . But what saith Micah , Iudg . 17. 13. Now I know the Lord will blesse me , because I have intertained a Levite ; and his opinion is true ; for he that receiveth an Apostle , receiveth him that sent him , who is Christ himselfe , and if he that giveth unto Christs messenger but a cup of water , shall not lose his reward ; the liberall entertainment of Gods Minister how bountifully shall the Lord recompence it . The widow of Sarepta and the Shunammite for sustaining Gods Prophets , the one being barren obtained a sonne of the Lord , and both of them have their dead children raised to life . The Lord blessed Obed Edom , 2 Sam . 6. and all his family for the houseroome of his Arke . Be it little , or be it much , that the Lord hath given thee ; grutch not Gods Minister his portion . Behold the Macedonians , 2 Cor . 8. 3. whose liberalitie was not onely {αβγδ} , but also {αβγδ} , beyond their abilitie . Nay see thou serve him before thy selfe , and before thy houshold . The poore widow of Sarepta , hath but one handfull of meale in a barrell , and a little oyle in a cruse , no more than will serve for once to dresse for her sonne and for her selfe , and then to die ; and yet Elias must be served first ; and the Lord blesseth her meale and her oyle , and it is not a whit lessened for the Prophet , but encreased untill the time of a new supply . For the Lord blesseth the store and the basket of the maintainers of his Ministers , and their liberalitie will turne into their owne bosome . To conclude this , the Ministers maintenance is so farre from impoverishing his people , that he is unto them , as Iacob was unto Laban , and Ioseph unto Potiphar and all Egypt .

The contrary to this , is the robbing of the Church , a sinne to common in this age ; in which ( as it was said in Neroes dayes ) Parkes are made of Parishes : and not Sparrowes and Swallowes ( as in Davids time , Psal . 84. but Owles , Beasts , and cattell are in Gods house , and men of wealth and of power , instead of being Church pillars , i . upholders of Churches and Church-men , are Church-peelers , i . robbers of Churches and Churchmen , and whereas the zeale of Gods house should eate them up , Psal . 69. their zeale eateth up Gods house ; who account it vaine superfluitie for the house of God to be seeled with Cedar , or Christs head to be anointed with spikenard . To such I say but this ; first for hypocrisie ; abhorrest thou Idols , and yet committest sacriledge ? Rom. 2. 22. i . hatest thou Papistrie , and yet robbest the Church ? Doth the Images offend thee , painted in the glasse , and yet pullest thou the head from the roofe , and the stones from the walls ? Art thou a reformer of Religion , and yet both holdest and maintainest Impropirations ? In a word , art thou a disputer for a Presbyterie , and yet yeeldest not the double honour unto the Elder ? Secondly , for wrong , it was one of Solons lawes , that which thou hast not laid down , take not up : the Ministers bread , it is panis {αβγδ} the shew bread , or bread of apperance , because it stood before the Lord ; no man may eate it , but the Priest , Matth . 12. Lastly for vengeance , the goods of the Church are called of the Graecians {αβγδ} , beware of medling with {αβγδ} for feare of {αβγδ} . Balthasar drunke but once in the Vessels of the Temple ; but it cost him both his kingdome and his life . For they that take the Lords possessions , to their possessions , shal perish like Oreb and Zeb , like Zebah and Zalmunnah , Psal . ●3 . yea they shall be like the dunge of the earth , ver . 10. For to devour the thing sanctified it is a snare , Pro . 20. 25. thou hast swallowed a hooke with the baite , spit it out againe ; least Sathan strike the angle and thou be strangled . To conclude , ager ecclesiae must not be touched ; Aceldama est , it is the field of bloud .

For both together ; doth any man , observing either the reverence of the Minister , crie out , it is {αβγδ} , it is too much ; or his maintenance , it is {αβγδ} , it is too much ? Let him heare what Saint Paul requireth of the Thessalonians , 1 Thes . 5. 13. The love of the people toward their preacher , it must be {αβγδ} , more than too much .

SERMONS PREACHED AT THE VISITATION . The second Sermon . ZACH. 11. ult .

Vae Pastori Idolo .

Woe be to the Idoll Shepherd .

I Take it needelesse to stand upon the context , the words being absolute within themselves . They are three in number ; the first , Gods curse denounced ; the second , the person against whom : the third , the reason why , Woe be to the Shepherd that is an Idoll . What woe ? The sword of God upon his arme and upon his eye . What shepherd ? The priest , prophet , the pastour of Gods people : whom as Christ made his Disciples of Fishermen , Men-fishers , Mark . 1. 17. so the Lord made them shepherds , not of cattell , but of men . The woe is first in place : but because God doth not execute it , till man doth deserve it , it must bee last in treatise . The person is next , the shepherd , i . the minister ; the metaphor is knowne , and therefore I passe over it . The reason is last ; the trope not so usuall , and the argument fitting our times ; and this assembly : and therefore I will stand upon it . Woe be unto the Idoll Pastor . The consideration of the judgement in the same verse , the withering of the arme , and the dimnesse of the eye , expoundeth the double default in the minister , couched in the trope ; the one in life , the other in knowledge . For the arme with the hand is the cheefe instrument of action ; & the eie the light of the whole body . The shepherd of Gods flock , if his eye be dimme , that hee want knowledge to instruct his sheepe ; and if his arme be lame , that his owne practise shall not direct his flocke in the wayes of God : then what doth he differ from the Idols in the Psalme , that have eyes , but see not , hands and armes , but use them not ? and therefore such a pastour worthily termed , an idoll shepherd . The Prophet and Preacher as he is {αβγδ} a shepherd , so he must be {αβγδ} a seer , 1 Sam . 9. 9. and so needeth an eye ; and that eye is knowledge : and his staffe a sheepe-hook must rule the flock , and so needeth an arme ; and that arme is the sway of his owne life . As Timothy so every minister must be a paterne to his people , {αβγδ} both in doctrine and in conversation , 1 Tim . 4. 12. that as Gedeons Souldiers , Iud . 7. were armed with lampes in their left hands , and trumpets in their right ; so Christs souldiers be furnished , being as Theodoret in Aporis in Iude applieth it , both {αβγδ} , and {αβγδ} , the lampes of their lives , and the trumpets of their voices . Saint Paul that biddeth the Preacher {αβγδ} , 2 Tim . to cut the word aright , biddeth also {αβγδ} , Gal. 2. to square his life aright : to look both to his doctrine , and to himselfe , 1 Tim . 4. If his eye be dimme , he is {αβγδ} , a blinde leader of the blinde , and both sheepe and shepherd doe fall together , Matth . 15. If his arme be withered , like Ieroboams arme ; he will use his people , as Ieroboam did his : he will not set up , but himselfe will be an Idoll in Bethel , i . in Gods house , and will make Gods Israel to sinne . You see the Trope affoardeth two common places , one of the learning , another of the life of the minister , as in Davids time , the blinde and the lame , i . the Idols might not enter into Gods house then ; so the blinde and lame shepherd , i . the Idoll-shepherd is not to enter into Gods house now ; for as Anaxiphus said of Philosophers , Nihil Philosophis {αβγδ} , so I may say of such , nihil Theologis {αβγδ} . I will speake of them severally and briefly .

First for the eye ; the theme is ample , but I must be short ; I will therefore reduce it unto three respects ; the quality of the calling ; the weakenesse of the people : and the strength of the adversary .

For the first : Plato writeth that the Egyptians chose alwayes their Priests out of the Colledges of Philosophers . The high Priest in the old Law , wore Vrim on his brest , and Bels on his skirts ; light signified by the one , and sound by the other . The light of the body is the eye ; and if the eye be darke ( saith Christ ) how great is that darknesse ? The light of the soule is the understanding , the light of the understanding is knowledge ; and where it is wanting , what is there else , but a foggie and palpable mist , nay a totall eclipse of all reason and judgement ? The sound of the bells is the preaching voyce of the minister ; who if hee be empty , the sound is hollow , and himselfe no better then sounding brasse , or a trinkling Cimball ; and as the Lacedaemonian said of the Nightingale , {αβγδ} , nothing but a voyce . The Minister is the interpreter of the Law , Luk . 11. 52. how shall he interpret that hee understandeth not ? and himselfe wanting the key of knowledge , how shall hee open to others the kingdome of Christ ? The Prophet is both {αβγδ} a seer and {αβγδ} a cryer , Esa . 40. 3. but a seer first , as good hee want his tongue to cry ▪ as his eye to see . God hath set him as a watchman in the Towre of his Church , Ez●● . 3. and it is no office for a blinde man . Nay though he have an eye , if it be dimme ; hee will not serve for such a place . For hee standeth on high to looke a far off , and therefore must not bee like the seer in the Gospel , that could not discerne betweene a man and a tree , Marke . 8. 24. A great part of the ministery in this land , is either stone ▪ blind , or sand-blind ; either beetles and moles , quite without sight , or tender-eyed owles , seeing onely in the dark ; either utterly voyd of all manner of learning , or having onely a little twilight of knowledge . The two Vniversities , the very eyes of the Realme , as sometime Demosthenes called Athens , {αβγδ} the eye of Greece , being so well able to furnish Gods flocke with seeing shepherds ▪ our Church is little beholding to her patrons for preferring to the regiment of her flocke so many unlettered and unsufficient Priests , either Idolls or Idolls fellowes ; whose eyes have either a filme growne over them , that they see nothing , or a pinne and webbe in them that they see but little . And these are the men , whose tongues fierie indeed , like the Apostles Act. 2. but not cloven ; that is , zealous but not learned , preach against learning , pull downe the prelacie to reare up a presbytery , bray forth intemperate censures against the lawfull ceremonies of our Church , as being superstitious , and the dregs and reliques of popery ; the kneeling at the Sacrament , the repetition of certaine prayers in our Liturgie , the singing of Service and the sound of the organ in Colledges and Collegiat Churches , the square Cap and surplisse , the painted windowes , marrying with the Ring , and Christnings with the crosse and such like ; in some of which , were our Prelates as couragious , as our puritans are presumptious ; they would be either enforced to order , or turned out of orders . The office of the minister , it is to teach ; Saint Paul will have him {αβγδ} : and can he teach others , who himselfe is untaught ? Shall he bee prius imperitorum magister , quàm doctorum discipulus , Hieron . a master to the ignorant , before he be scholler to the learned . Preaching is the chiefest practise of Gods prophet ; but {αβγδ} , Clem . learning is the Senior , and practise is the Punie ; wee must bee learners , before wee bee teachers . Though ●sis Image was carried on an Asses backe to bee worshipped , Isidis effigiem tardus gestabat asellus ; yet Gods name and his vessells must not be borne by unlettered men . The Arke indeede was drawne by Oxen ▪ 2 Sam . 6. 6. but not without both danger to it selfe , by the stumbling of the beasts , and death unto Huzzah in staying the carte . And let not the Patrons of Church livings thinke Oxen and Asses fit to bee imployed about Gods Arke his Church . To shut up this first respect ; the Preachers are called the Angels of the Churches , Apoc . 1. ult . and Angels are called {αβγδ} , of their manifold knowledge . Their duty is to minister a word in time , and must therefore have the tongues of the learned , Esay 50. they are physitians , and must therefore have skill , Ier . 8. ult . they are the oracles of the people , Mal . 2. 7. and must therefore be able to answer all questions . And therefore as Herodotus writeth , that Croesus sonne speaking , and being but an infant , was divined to signifie the fall of his Fathers house and Kingdome : so the people to have infant-preachers to speake among them , pulleth downe Gods house and Christs Kingdome .

For the other two , I will speake but a word of each . The one is the weakenesse of the people . Christianity peregrinatio est , militia est , it is a waifaring , it is a warfaring : the Minister {αβγδ} a guide and {αβγδ} a captaine . The people are as straying sheepe ▪ their home is Heaven ; they knowing not the way ; if the shepherd be an idoll , and cannot guide them ; Sathan as a Wolfe and a Lion , commeth roaring between them and home , and carrieth both Pastour and People for a prey together unto his denne . The People are as new pressed souldiers ; ignorant of all the feates of spirituall warre . If the Preacher , as their Captaine , cannot traine them , and teach them the use of their weapons , both defensive , the helmet of Salvation , and the sheild of Faith , Ephes . 6. 16. and offensive , the sword of the Spirit , which is the Word of God ; and acquaint them with the stratagems of the enemy ; I cannot stand to follow the allegory ; the fiery darts of the adversary being not quenched , the Dragon and his Angels will prevaile over them . The people are blind , they must have a leader , Rom. 2. they are in darkenesse , the Preacher must be their light : they want discretion , they must have {αβγδ} an instructer : they are unlearned , and must have {αβγδ} a teacher . The Church is a field , the Ministers are clouds , the preaching of the word , is the watering of the ground with the dew , with the raine . If the clouds shall be {αβγδ} , Iude 12. the soile must needs be barren . To end this , if the shepherd shall be an idoll , then the heathen saying shall be true , {αβγδ} , and Christs saying shall be false , the Disciple is not above his Master .

The third and last respect is the strength of the adversary . The people is Gods building , 1 Cor . 3. 9. the adversary both spirituall and carnall is as ready to pull downe , as the minister to set up : and so the Preacher must be like the builders in the fourth of Nehemiah 17. their worke in one hand , and a sword in the other . The spirituall enemy , Sathan , is an ancient and subtill sophister , and will prevaile in his temptations , if the preacher be not able to find out his Elenches . The carnall enemy the Papist , he careth not for Calvin and Beza ; he hath made himselfe strong with the arts , with the tongues , with the fathers , with the schoolemen , with all sorts of learning ; and the Minister that is to stand against all assaults , must be able to entertaine every enemy in his owne kinde ; least while the invader be stronger in assault , then the defender in resistance , the people be forced to yeeld themselves , and to turne from truth unto heresie .

Thus much shall suffice for the shepherds eye . I come now unto his arme . It behooveth the Preacher to be , as Achilles Father would have his Sonne , {αβγδ} , Hee that will be , as the people esteemed Iohn Baptist , Mar. 11. 32. {αβγδ} , a Prophet indeed , must be {αβγδ} as well {αβγδ} , as was Christ himselfe the chiefe shepherd of the sheepe . Our sense is soone deceived . Thomas would not beleeve that he heard , till he saw that he doubted of . Let the life of the Minister so jumpe with his learning that the people may say , as the Psalmist doth , Psalme 48. {αβγδ} as we have heard , so we have seene . His conversation must so exemplifie his doctrine , that according to the phrase of the Spirit , Exo . 20. 18. {αβγδ} , and Apoc . 1. 12. {αβγδ} , the people may see the preachers voice . This argument also is long , and I must be short , and therefore I will draw it into foure heads or regards ; the first of God , the second of their ministery ; the third of the people , and the fourth of themselves .

For the first . No Levite that had any kind of blemish might come neere the Lords Altar Levit . 21. [ The shadow in a type hath a proportionable truth in the body , ] The blemishes in the bodies of the Priests under the law , were figures of the sinnes in the soules of the Ministers under the Gospell ; and as God remooved them from ministring at his Altar , so he repelleth these from preaching his word , Psal . 50. 16. What hast thou to doe to Preach mine ordinance , &c. And therefore as the Levite must be {αβγδ} without blemish , as being Gods Servitour ; so the Preacher must be {αβγδ} without reproofe , as being Gods Steward . Titus 1. 7. The Ministers are the Lords Servants ; and like unto the servants of Solomon in the Queene of Sabaes speech , are alwayes to stand before the face of their Lord . Now the Lords eyes cannot behold ungodlinesse ; but as there is no unrighteousnesse in himselfe ; so is his charge to all that serve about him , ●stote sancti , qua ego sum sanctus . Nothing polluted may come in his sight . All things about him must be holy . Exod . 3. 5. The ground is holy ; the place where he is worshipped , is sanctuarium , and his chamber of presence , Sanctum sanctorum , the holy of holiest . The day of his worship , it is an holy day . Exod . 31. The Persons of his worship , his Levites , they are holy , 3 Esd. 1. his priests , {αβγδ} , i . holy , his singing men holy , ibid . ver . 15. his vessels holy , ver . 41. and his offerings {αβγδ} , i . holy . Every thing and person belonging unto him , must have that inscription , which is Ex. 28. 36. Sanctitas Iehovoe , Holynes to the Lord . The Ministers are the Lords vessels , Act. 19. 15. {αβγδ} his vessels of choise , and if they will be {αβγδ} meete for the Lords use , 2 Tim . 2. 21. they must be {αβγδ} , they must be sanctified . Their ministry is in Bethel . i . in Gods house . The heathen were wont to write over the dores of their temples , Phanum est , nihil ingrediatur prophanum . To reare up spirituall idols in Bethel ; to make ( as Christ speaketh ) his Fathers house a den of theeves ; to turne Bethel , the house of God , into Bethaven , the house of wickednes , it is a Ieroboams sin : Gilead a City of the Prophets , to be a city of wickednes , Hosea 6. and Ierusalem the valley of vision , to become the valley of Benhinnom , the valley of loathsomenesse , it cannot scape the burthen of the Lord . And it will grow into a scorne and a byword , Etiam Saul inter prophetas ; if a wicked man shall be among Gods Prophets .

For the second . The Ministers are the bearers of the Lords vessels , and must therefore be cleane , Esa . 52. For the Pharisees , whose righteousnesse we must exceed , if we will enter into the Kingdome of Heaven , had this regard , not to touch their meats and drinke , which are Gods gifts , with common and unwasht hands . The Lords materiall vessels , the vessels of the sanctuary , they were holy , ut supra : his spirituall vessels , his word and sacraments , are much more holy : and those that beare them before the people , must be sanctified . Otherwise though man hath called them , yet the spirit hath not called them : they are intruders and usurpers for all the Bishops orders : because Christ the Bishop of our soules hath not ordained them : neither is it lawfuller for them to meddle with Gods vessels , then it was for King Vzziah to burne incense on the Altar , and was smitten with leprosie for his presumption . They may not come neere the Lords Arke with their hands , for feare of Perets Huzzah , 2 Sam . 6. no not with their eie , lest they perish with the Bethshemites , 1 Sam . 6. It was proclaimed in the sacrifices of Ceres {αβγδ} . Shall then in the Lords sacrifices the Priest himselfe be {αβγδ} ? The Egyptian preists might not taste any wine , nor the Flamen Dialis among the Romanes might so much as touch a beane ; drunkennesse signified by the one , and unchast lust by the other . Nay I shall not need to search after heathen story . Samuel that was to be the Lords Priest , and Iohn Baptist , that was to be Gods prophet , nay all the Lords Nazarites , were interdicted the fruite of the vine , and the touch of any uncleane thing . Preisthood and prophesie , though in former ages distinct functions , doe now both concurre in the Minister , and therefore he must be a double Nazarite , abstaining from all spirituall drunkennesse of sinne , and restrayning all the whorish lusts of the flesh . And seeing his heart must be the storehouse of the word , and his lips the deliverers of the law ; neither may the one , nor the other be uncircumcised ; but wickednesse and corruption , as an uncleane foreskinne , must be cut from them both , lest by their filthinesse he pollute those things which God hath purified . For the Lord will not suffer pearles and holy things to be given {αβγδ} to hogs and dogs , i . his sacred mysteries committed unto wicked men . What should a pretious stone doe in a wooden ring , or a ring of Gold in a swines snout ? What should the Scriptures , which the Psalmist resembleth to gemmes and Gold , sound out of the mouth of an ungodly Minister . Saul himselfe though a wicked man , yet when he prophesieth ; he is changed into an other man , 1 Sam . 10 6.

For the third ; the Pastors of Gods Church ought to be ensamples unto Christs flocke , 1 Pet . 5. And though it be truely said , vivimus legibus non exemplis , and Christ biddeth the people to doe as the pharisees say , not as they doe ; yet the most part of men are of the Civilians opinion , Quod exemplo fit , jure fieri videtur , example is a kind of warrant . Suadet loguentis vita non oratio , saith the poet , {αβγδ} , Menand . it is the life , not the learning of the preacher , that perswadeth the people . Sinne , single in the people , is double in the preacher ; for he offendeth both peccato & exemplo , it is both scandalum populi , & odium ministerii , even scandalum in both his senses , an offense to the people , and a slander to his calling . For the one , the minister , as he is Christs Disciple , so he should be his follower ; prooving those things by his life , which he preacheth by his doctrine ; that he may say unto the people , as Christ doth , not onely , Praeceptum do vobis , Iohn , 13. 34. but also exemplum dedi vobis , ibid . ver . 15. And as Saint Paul saith to the Philippians , be ye followers of me . For vitae Clericorum should be Libri laicorum ; the lives of the Clergie , the bookes of the Laitie , the conversation of the Priest , the looking-glasse of the People . The Preachers are the Lords builders , and the people are the building , 1 Cor . 3. 9. unlesse the life of the minister , doe edifie as well as his doctrine , if he build up heaven with his voyce , and hell with his life , saith Nazianzen ; he is an evill builder , and plucketh downe as much with the one hand , as he setteth up with the other . Nay he shall not convict so many with an hundred of his Sermons , as he shall pervert with one of his wicked actions . It is the dishonour of the wicked man , Prov. 6. 13. but it will be his honour to speake with his feete , and to teach with his fingers . i . to walke and to doe according to his owne doctrine , Secerdotis os , mens , manusque concordent . Hier . ad Nepotianum . To be short , if when the doctrine is mel , the life shall be venenum , Bern . He envenometh the people with his example ; and that is an other Ieroboams sinne , To make Israel to sinne . For the other ; the evill life of the Minister is the dishonour of God , and the disgrace of his Ministerie . For as at the sight of good workes in the Preachers , the people doe glorifie their Father which is in heaven : so contrariwise at the view of their wicked lives , they will speake evill of the Gospell , and suspect Religion to be but policie to keepe men in awe ; as being perswaded , that if their doctrine were true , they would not themselves controll it by their owne practise , and therefore Saint Paul is earnest in this point , Rom. 2. 21. Thou that teachest another , teachest thou not thy selfe , &c. 1 Sam . 2. There is an example ; the Israelites abhorre the offerings of the Lord , through the sinnes of the Priests , the sonnes of Ely . And such a Minister may looke for at the mouthes of the people the checke in the Proverbe , Loripedem rectus , and that which is , Ioh . 9. 34. Thou that art altogether a sinner , teachest thou us . As it was objected unto Plato , Aliter loqueris , aliter vivis , so it will be unto him . Quid verba audiam , cum facta videam , what should wee heed what thou preachest , when we see how thou livest ?

The fourth and last respect is of themselves . The Minister , whom neither the regard of God , whose messenger he is , neither the holinesse of his function , neither the offence of the people will move to godlinesse of life , may happly be moved by that argument , by which all men are moved , the consideration of his owne private good . For commonly among men , when no place either of Logicke or Rhetorick will perswade ; yet the reason drawne from Lucrum & damnum will not faile . Now the losse is of the two greatest things that man hath , the losse of his name , and the losse of his soule . For the one , {αβγδ} saith the wise Ecclesiastes , A good name , &c. For the other the soule is valued at the worth of the whole world , Math . 16. 26. and the priser is he , who having ransomed so many , can best tell the valew . For the first losse ; the Preacher that inveigheth against sins , whereof himselfe is guiltie , fometh out his owne shame , Iude ver . 13. and the shame is both unexcusable , Rom. 2. 1. and unavoidable , Matth . 5. For he is as a citie set on a hill , and can not be hidde ; the eyes and eares of his people are both duly and daily observers of his life ; and though the Poet say of the contrary , of private life , Benè qui latuit , benè vixit , close keeping covereth a multitude of sinnes ; yet the Minister , as his life can not be secret , so his shame can not be hid . For the second losse . Shall hee , saith Bernard , that taketh the charge of other mens soules , neglect the charge of his owne ? For what is the boxe the better for the sweet ointment , or the loose liver for the prerogative of his Ministerie ? It doth not vantage Balaam to be a Prophet , if he will love the wages of unrighteousnesse . It will not boot Iudas to be Christs disciple ? if he betray him . In the day of the generall assise of the world ; the prophesying in Christs name will not serve for an answer , Matth . 7. but there shall be a replie and a sentence together ; Depart from me , &c. For God shall not judge after the doctrine , but after the life of the Minister ; and every man shall receive according to his workes . That which the Iewes spake falsely of Christ , is verified of these men , that though they save others , yet themselves they can not save . For he● that denounceth Gods judgements on those sinnes , which himselfe committeth , is {αβγδ} , his owne condemner , Rom. 2. And Christ in the last day shall say unto him , Luke 19. 22. Ex ore tuo judicabo te , Out of thy own mouth will I judge thee . And therefore to shut up this point also ; the Shepherds of Gods Flocke , let them by Saint Pauls example , 1 Cor . 9. ult . Beat downe their owne flesh , and bring their owne soules in subjection , lest when they have preached salvation unto others , themselves be found reprobates .

SERMONS PREACHED AT THE VISITATION . The third Sermon . 1 COR . 14. 40. Let all things be done Decently and in Order .

IT is a breefe Canon touching the whole summe of all that went before in three ample Chapters , the 11. the 12. and this . There are three generall rules to direct all our actions , especially in the Church , contained all in this Epistle : Two concerne their end ; that God be glorified , Chap. 10. 31. that men be edified , ver . 26. of this Chapter . This third prescribes the forme , they must be Comely , and in Order . {αβγδ} is in all . But the extent of the terme not equall in them all . The second toucheth spirituall gifts onely , Prophecie and Tongues . The first all actions of our life . This third all in the Church . Decencie indeed , and Order too , have their object infinite ; they are the beautie of all Creatures , of all Actions , of all Things . But here Church-actions are meant onely : and not all they neither ; but Tria sunt omnia , three are the all here specified ; the habite of Christians of both sexes in the Assemblies ; the Celebration of Christs Supper ; and the use of spirituall gifts . My Theme then at this time , as this instant occasioneth , is Decorum Ecclesiasticum , the comelinesse , and order of Church-actions . What is the Fiat , that Paul craves , wee should doe ; and consequently the Fieri facias , that the Bishop must see done ? It is Ordo & Ho●estum , Comelinesse and Order , that s the ( Quid ) Wherein ? In all things , Omnia , Let all things ; that s the ( In Quo . ) Of these two , Gods holy Spirit enable me to speake , decently , and in order .

Shall I not breake Order and Decorum both , to speake of Decencie and Order first , being the last words of my Text ? I hope , I shall not . T is fit , Quid goe before In quo : fit , we first consider , What Paul craves ; and then Wherein . The Requisites are two . Shall I take them both together ? that s against order too . Distinct subjects would be handled severally . But shall I sever sisters ? They are Individuae , not Comites , but Charites , inseparable graces , both bred from above . Species & ordo à Deo , saith Saint Augustine , Gods daughters both . What say I sisters ? They are twinnes . They are {αβγδ} , not Iupiters Gemini , but Iehovahs Twinnes . Shall I sever Twinnes ?

Comelinesse and Order , aim'd at in all things both by God , and man . In them , them both God made the world ; in them , them both he governes it . They Christend the world {αβγδ} , i . Beautie . But for them it had beene {αβγδ} , void of all ornament ; Tohu & Bohu , confuse and vast ; Moles rudis indigestáque , neither composed into forme , nor disposed into parts ; a Chaos , an uncomely , and disordered lumpe . Looke both on heaven and earth : see Comlinesse in their fabricke , and Order in their site . Yea both in every creature . How glorious are the Angells ? And there are Orders of them too . Starres have their lustre , and their severall spheres . Nay Gods selfe , the Creatour is heautifull in both . Decorem induit , David saith , Psal . 92. Hee is clad with comlinesse , for his substance ; and there is Order in the Persons . Though none be after , or afore an other , greater or lesse than other ; yet is the Second , Sonne unto the First , and the Third proceeds from both . Nor are these graces , heavens Prerogative : the smallest and vilest creature hath them both . And for man ; Kings in the Common-wealth , Bishops in the Church , require them both . Their selves consist , both Scepter and Miter are preserv'd by them . Statutes and Constitutions , both Clergie Lawes , and Lay , looke all at them , looke at them both . Nor looke at them alone , bid onely with Paul here , Fiat , let it be : but also , that it be . Iudges and Iustices by Inquests , Bishops and Archdeacons by Enquiries are continually sollicitous , that all things be done every where Decently , and in Order .

Must I yet needs sever them for Order sake ? First then for Comlinesse by it selfe , lay the Fiat to it first . The Church is the Sanctuary , that is , the holy place . There ought indeed be comlinesse in all places . But in the house of Prayer , hallowed for sacred uses , it ought to be especially . [ Moses , an holy person , must not stand shodd on holy ground ] Let all things be decent in the Church , if but for the place sake ; it is the Sanctuary . It should be Schola Decori Clem . Rom. lib . 8. c . 31. The Priests deportment decent there ; the same gesture becomes not the Pulpit , and the Stage : and the peoples demeanor decent too ; {αβγδ} , Chrysost . They are not so to come to the Church , as to a Play-house . The businesse there is holy : and as Moses bad in civill things , Exequere Iustum justè , Execute Iustice justly ; so in holy businesse , Quod sanctum est , sanctè peragatur , saith Saint Ambrose , Let holy things be done holily . Christ expelled the prophane people out of the holy place . His ground was , that the Temple was called the House of Prayer .

Nor the House of Prayer onely ; so were many among the Heathens . Their Idolls had their Oratories . But our Temples are Gods House . Phanum est ; was written over the porches of their Temples , Much more it should be over ours , Phanum est ; nihil ingrediatur Prophanum ; this is an hallowed place ; come no prophane thing here . There s a peculiar {αβγδ} , a speciall behaviour that beseemes Gods House .

Nor is it Gods House onely . Many have houses which they dwell not in ; but onely retire to them sometimes for ease . But the Church is Gods Mansion , the place of his Residence , his personall Presence . But in the Presence ▪ Chamber of a King , what care is there , all things be comely . No subject must be covered there . The Church is more , more than the presence : God is there in Person . A right Bethel , as Iacob called the place of his Vision . As hee was , so must wee be ; {αβγδ} he was afraid . Surely , saith Iacob , the Lord is in this place . His eyes can not behold any uncomely thing . Decor in domo ejus , saith David in the Psalme , Beautie and comelinesse are in his S●●ctuarie .

Were it but for the Angells onely , t were argument enough . They are present there . And t is Saint Pauls owne Reason , that womens heads be covered , Propter ▪ Angelos , because of the Angells . They are pure spirits ; doe no impure thing before them . Nay were it but for our brethren sakes , Saints on earth . Let every man reverence his brother , as Gods Saint . He ought in charitie to hold him so . Let him not doe ought , that is unseemely , no not in his sight . Nor for our brethren onely , but even for them , that are without , Aliens yet from God : to winne them also to the Faith , if no beleevers ; to the truth , if wrong beleevers . For Comlinesse is lovely ; {αβγδ} hath the name of alluring the beholder .

I should say somewhat severally for Order too ; {αβγδ} ( saith Xenophon ) {αβγδ} , a thing excelling all things both for use and grace : Natures beautie , Arts Ornament ; Ordinatum omne pulchrum , Aug. de vera relig . cap . 41. the worlds Harmonie {αβγδ} , the life and soule of all common life ; which where it is , there is Discipline and Peace ; t is Saint Ambrose glosse upon my Text . Which where it is not , there is that {αβγδ} . ver . 33. trouble and disorder . Which where it is , there goes withall ( saith Iames ) {αβγδ} , every evill worke . Heaven and earth honour it ; it is in all things in them both . Onely in hell , where is Sempiternus horror , there is Nullus Ordo , Iob 10. Where darkenesse and death are , and everlasting horrour , there no Order is . T is fit Pauls Fiat be observ'd for it every where ; but mostly in the Church . For it is {αβγδ} , the Schoole of Order . Clemens saith out of the Apostles Constitutions . There would be no tumult , no confusion there .

To end this first part ; that both Priest and people follow Saint Pauls Fiat in both these Requisites ; the Church hath invested the Bishop with authoritie , to see to the performance . Not the Bishop onely , but the Archdeacon too ; Seers both , eyes both ; Archdeacon the Bishops eye , so called in Canon Law , and the Bishop Gods eye . An argument of the great necessitie of the duties , which needed so many eyes to see them done . The Priest himselfe , every private Minister a Seer too . Seer , what seest thou ? saith God to the Prophet . But because he is a partie , lest hee should oversee ; the Church hath charged others to oversee the Priest ; especially the Bishop ; who hath his name of it , {αβγδ} , a Bishop , that is , an Overseer . T is time wee leave the Quid , what duty Paul craves of us ; and come to the In quo , wherein hee requireth it .

The object is Omnia , Let all things , saith the Apostle . An object infinite , if left loose to it selfe . For what thing is not in all things ? Yea confind to the Requisites , t is too ample still . The rule runnes out , and reaches to all actions in the world . But the Apostle meant it but a Church-Canon here ; and t is large enough so too . By your reverend leaves , I will bind it to those bounds , Church-actions onely , and but some few of those .

Gods Church in this Land ( Gods name be blest for it ) is {αβγδ} , well ordered and setled . The reverend memories of our two last deceased Archbishops be honour●● for it too . Long may their worthy successour our present visitour maintaine it so . Much {αβγδ} , faction and schisme disturb'd it in their times ; which both their pennes painefully , and their censures powerfully represt and stilled . The English Church by Gods providence , and the godly and wise government of our last Queene of blessed memory , and our now gratious and pious Soveraigne , not onely much purer and fairer , then it was in the dayes of our Ancestours ; but {αβγδ} all things in it done in such orderly and comely sort , as our Enemies envy us , our neighbours honour us , and all Christendome admire us .

Neverthelesse as Christ said to the Churches of Asia in the Revelation , Habeo contra te , I have somewhat against thee : so must I say to ours in Christs termes too , {αβγδ} , yee are not cleane all ; at least {αβγδ} , not altogether cleane . I am blacke but comely , the Church saies in the Canticles ; let me turne her termes , she is comely , but yet black . Nay , let me not wrong her ; shee is not black : let black-mouthed Separists and Papists call her so ; it is but {αβγδ} comely , but browne . Be Browne beshrewed for that colour too , for much of her Morphew , I am loath to say so much . Even this is undecent and disordered too , the child to checke the Mother with the least disgracefull terme . But you heare me honour her : and a child , if a spot chance in the mothers face , may tell it her in modesty ; or reach a glasse , to see it her selfe . Or if a mother shall be sicke ; the child may tell the Physitian what shee ailes , when he comes to visit her . Come we to some particular .

What greater disorder , then without orders to usurpe the priestly function ? One to intrude himselfe into the Lords vineyard , and not cald ? to thrust his Sickle into Gods harvest and not hired ? Socrates censures it {αβγδ} , a deede worthy many deaths . He is severe . God made a King a Leper for attempting it , but one act of it , and but once : a sharpe censure too . Saul would play the sacrificer , Adferte ad me . But his seede for his sinne was throwne from his Throne : a heavier paine . Yea Gods selfe hath punisht it in some with death too , in Huzzah , in the Bethshemites ; not {αβγδ} , with many deaths , but with the deaths of many , many thousands at one time . {αβγδ} , a Lay man to preach , {αβγδ} , t was never heard of , sayes a Bishop in Eusebius : and yet he spake it against Origen , an extraordinary man for learning . Yea and some judge his many errours to have been Gods judgement on him for that his presumption . The Church is {αβγδ} , t is {αβγδ} , Pauls termes , Gods building , and his husbandry . But who cald thee to be a Carpenter ? who hired thee to be a husbandman ? How shall they preach , saith Paul , except they be sent ? Ite , Praedicate ; to preach is lawfull ; but Christs Ite goes before .

The Swenkfeldians and the Anabaptists , some Brownists , all Enthusiasts pretend an inward calling by the spirit . But they know not , by what spirit . The spirit of pride some ; the spirit of giddinesse more ; the spirit of Sathan all . Calvin saith , Nemo sobrius , to Gods ministery none well in his wits , but will be cald by mans ministery , Instit . 4. 3. § . 14. T was Pauls prerogative , not to be cald by man , Gal. 1. 1. and yet t was not his neither . For Act. 13. Paul too is instituted , is ordred , and admitted by men into the ministery : and that , at the command of that very spirit , of whose inward calling , those Enthusiasts doe boast . For me to rush rashly into Moses chaire , from the shuttle , from the Last upon conceipt , I understand the word , is profane presumption , but usuall with Anabaptists .

What had Micahs sonne to doe with an Ephod , and a Teraphim , an Ephraimites sonne ? In diebus illis , saith the Scripture there , there was no King in Israel in those dayes . In Ieroboams dayes too , whosoever would might consecrate himselfe ; there was a King then , but a bad King in Israel . Paul saith , no man assumed the honour of priesthood , Leviticall priesthood except he were cald . The Evangelicall is more honorable : t is great boldnesse without calling , to presume to assume it ; to be ( as Basil termes it ) {αβγδ} , his owne ordainer . Beware bold Bethshemite ▪ looke not in Gods Arke : nor let Huzzah handle it , if he love his life .

Nay , though Aaron lay his hand on thee , though the Bishop bid thee , Goe ; be not hasty yet . That s another Soloecisme , a trespasse against order too , to speake before the spirit give thee {αβγδ} , utterance of speech . As man must call thee besides God : so God must call thee besides man . He should have cald thee first . Hast thou the gift of prophesie ? then goe , and prosper ; God is with thee . Hast thou not ? Thou art Gods husbandman : be content a while to hold the plough , or goade the Oxen : forbeare the Seed-cod yet : t is not every ploughmans skill to sowe , attend to reading , learne before thou teach ; least thou take Tares for Wheate . Christ said to his Disciples , Ite , Goe . But yet he said too , Sedete Tarrie ; stay till the holy Ghost should furnish them with gifts fit . The first gave them authority : but the latter bids them expect abilitie . Goe they should ; but stay they must , they did : Though they were ordained before , and commission given them : yet they attempted not to speake , till the spirit gave them {αβγδ} . They would not Loqui , till they could Eloqui , the vulgar Latin termes , they began not to speake , till the spirit gave them utterance , Act. 2. 4. Doth the wombe bring forth , before it have conceived ? Preaching is no Tennise play . In that , men doe ( as Plutarch speakes ) {αβγδ} , take , and returne the ball at once . But doctrine would first be taken in , ere it be spoken out ; least it prove ( as Plutarch likens it ) {αβγδ} , like a windie addle Egge ; and the Preachers selfe , as he said of the Nightingale , vox , praetereà nihil ; nothing but a voyce . These are two freckles in the Churches face , intrusion , and presumption ; I leave them to the search of the overseers eye .

Opposition is another ; By comelinesse and order , Saint Ambrose ( as you heard ) meant discipline and peace . In peace was first the Temple built ; not by David ; hee would faine . But hee was {αβγδ} a man of warre . Salomon must build it , who had his name of peace , and in all whose dayes was peace . Not in peace onely , but in silence too . Not a Hammer , not an Axe , not any toole of Iron heard in all the house all the time of building it . T was broken downe with Axes and Hammers , Psal . 74. but t was set up without them . The enemies shouted , {αβγδ} they roard , saith the Psalmist , like Beares , like Lions in destroying it ; but there was no noise in erecting it . So for the building up of our brethren into the body of Christ , peace must bee in all Churches ; betweene all men , {αβγδ} , so much as lies in them , saith Paul ; but especially betweene the builders . The whole Church should bee , as the whole world was in Noahs time , unius labii , of one lippe , of one language . The building else will prove but Babel . The workemen must all speake the language of Canaan , teach one doctrine , preach one truth . No Israelite indeede , but especially a teacher , a master in Israel must not speake Ashdod . Nay , a right Gileadite must not say Sibboleth , must not so much as lispe , like a false Ephraimite . The Church is in danger , if wee differ but in Dialect . Paul would have all , if it were possible , {αβγδ} , to thinke the same . But that will not be ; men will vary in opinion . But {αβγδ} , to speake the same , that he beseecheth them , earnestly importuneth them , I beseech you by the name of our Lord Jesus Christ , 1 Cor . 1. 10.

Concent in doctrine is the cement of Religion . Athiests take advantage at Christians schismes they breed many , feede all . Turkes had ere now turnd Christians , had wee all agreed ; many Papists Protestants , but for crosse-Puritans . Schisme is Sathans engine to demolish truth . Vaineglory in some , Phil . 2. 3. in some the belly , Rom. 16. 18. but filthy lucre above both , Paul notes that too to Titus 1. 11. Sathans three solicitours , breeding itch of opposition to draw disciples after them , deceiving the hearts , Paul saith but of the simple , but we see , of wise men too , have prejudiced many Preachers , profiting their people , scandalizd the weake , and obdurated the adversary . Betweene one mans Licet , anothers Non licet , saith optatus , while one man cries , we may , another , wee may not , the peoples soules waver , uncertaine of the truth . Propè jam nemo Christi est , Hillar . almost all have left Religion , and revolted to the world . Are wee not all {αβγδ} , yoake fellowes , Pauls terme ? Wee must draw the Lords plough , humero uno , saith the Prophet , as with one shoulder all . We eare one field , dresse one vineyard , watch one City , build one house . We are {αβγδ} , Pauls terme too , fellow-workmen all . T is not fit , that fellow laborers fall out in their worke . And there are without enemies enough , the Romanist , the Separatist , the Atheist : Pax vobis à vobis , t is S. Bernards counsell , let us howsoever be at peace among our selves .

If the sheepe will straggle from his owne fold ; be it his simplicity ; he is a sheepe : and yet the {αβγδ} , the Arch-shepherd of the flocke , by dogge or hooke , should fetch him in . It is {αβγδ} , an indecencie , a fault , to feede in others pastures , and forsake his owne . But Abraham and Lot , the shepherds themselves , I pray thee , saith meeke Abraham ; let there be no strife betwixt us two : Fratres enim sumus ; for they are brethren . Such to side , to separate , to oppose one another , to oppugne one another ; that s more than an indecencie , t is {αβγδ} disorder , great disorder . Let the Lay say , I am Pauls , I am Cephas , or Apollos : people will bee humorous . But let not the Clergy fall to faction too . Let Paul grace Cephas , Apollos honour Paul . That is , {αβγδ} , decencie indeede : Let none traduce his brother , or make his doctrine odious , haply more sober , and sounder then his owne . Wee are all Regulares , tyed by the Churches rule to unity and peace . This is Seculare , saith Saint Bernard , the worlds fashion . Paul saith , the Church hath no such custome . Wee are the Commissurae & Compages Ecclesiae , P. Martyrs metaphors , the Clergy the joynts and couplings of the Church . If they start and loosen , the Fabrick will all fall .

Let me not teach Heresie , let me not teach Schisme ; but let me be admonisht by those whom it concernes . If my doctrine savour of ▪ Amsterdam or Rome , t is fit I be censured . But if Paul speake the words of truth and sobriety , Festus must not cry , Insanis Paule , much lesse his fellowes factiously confute him . If I say of my Saviour , that one drop of his blood was worthy the worlds ransome , that the least of his sufferings was Infiniti , though not definiti meriti , might ( had God so determind it ) have redeemed us all , as Divines both learned and sound have often said before me . If I will not say , my Saviour suffered for my sinnes , all that I should have suffered , Hell , as well as death , diros cruciatus , the utter torments of a damned man , the essentiall paines of Hell , which two famous papists adventured first to say : shall itch of opposition , make towne and country ring of it ? this is not {αβγδ} , a decent thing : t is ( as Paul speakes , vers . 33. ) {αβγδ} , tumult and disorder . Christ suffered , what was fit for him , fit for Gods Sonne , Gods selfe : torments in his body , sorrowes in his soule , bitter paines in both . What they were in body , Gods booke expresseth them ; but what in soule , who dares determine ? I dare not . In matters of such nature I will not fetch my phrase from men . Neither Austin , or Calvin , new nor old must bid me speake what Scripture warrants not . I will take my termes from it ; from the Prophets , from the Apostles , they spake by the spirit ; from Christs selfe ; hee best knew , what hee payed for us .

Here I humbly pray the pardon of mine honorable Ordinarie ; Even this may seeme unseemely , to have instanced in this , in a case concernes my selfe . Let Saint Ierom bee mine advocate ; in suspicione Haereseos , in the charge of Heresie , in the chalenge of false doctrine , publickly and often , noe man ought bee patient , nor doe I breake ( I hope ) the Canon , which forbiddeth opposition . I oppose not others doctrine , I but maintaine mine owne . Which ( if popish ) my selfe will curse it unto hell ; if sound , why should I betray it by my silence ? while I doe not second contradicted truthe , I seeme to towne and country to confesse I have taught errour ? Precatio & Praedicatio , Prayer and Preaching , holy actions both , and sisters in Gods service , are in some assemblies fallen into emulation : strive not for precedence ; Preaching is content to let prayer goe before ; shee is her elder . But shee shoves , and shoulders her , gives her little roome ; would make her ( if shee might ) {αβγδ} , thrust her quite out of the Church . Might some Preachers have their wills ; there would be no praying , but onely in the Pulpit ; as if the Ministers pew were a peece of popery . They will preach ad Clepsydram , two or three houres together : but divine service they will clip and dismember . And that little which they reade , they will huddle and post too , as if prayer were profane , and devotion superstition . Surely this unseemelinesse is profanenesse in the Priest , and deads devotion in the people .

What if I list not to Christen with the Crosse ? I will then use the words , but I will not make the signe . And yet I will say , if I be examin'd , that I sign'd the Infant with the Crosse . But Iesuite-like , I will equivocate . I sign'd it with the Crosse , that is , I gave it baptisme , which is the signe and figure of the Crosse ; for Baptisma Crux est , saith Chrysostome , Aug. tom . 7. col. 952. D. Or , if needs I must deale plainely ; I will bid a Psalme bee sung , to draw away the eares and the eyes of the assembly . So farre , as I can possibly , they shall neither see me doe the thing , nor heare mee say the words . To sing Psalmes , is religious . But when the people should attend the instant action , to pray for the child baptized , and to give thankes for it ; it is {αβγδ} , a Psalme is unseemely and unseasonable then .

To sit at the Communion , two or three wilfull Refractaries to sit alone , when others , when all others kneele , is unseemely , because singular : for that ; but not for that alone . To sit at the receiving of those holy mysteries , verenda mysteria , those awfull mysteries , the Greeke terme more significant , {αβγδ} , as the Fathers terme them ; which taken unworthily , let Sathan instantly into the soule , and bring both it , and the body to destruction : not rather ( if it might be with conveniencie ) to fall with thy face prostrate on the earth , to be vouchsaft to bee admitted to the receit of the Blood and Body of thy Saviour , with all possible humility ; unmannerly and unreverently to sit at the Lords Supper , at the Lords sacred Supper , as thou wouldst doe at thine owne ; ( pearles and holy things men doe not throw {αβγδ} & {αβγδ} , to dogges and swine ) like a dogge or swine , to come profanely to Gods Table , t is , I will not say , a sinne out of measure sinfull , but t is a rusticitie out of measure rude , a superlative uncomelinesse . Gods majestie , from whom by the hands of the Minister hee receives the mysteries , impiously contemned , the mysteries themselves vilipended , Authoritie resisted , and the brethren offended , upon a foolish feare of worshiping the Elements . Which neither ( I dare say ) they thinke their brethren doe , albeit they kneele ; nor would others thinke they did , if they kneeled too . They may not kneele , because the Papists doe . Weake men ! how many things doe they , which Papists doe ? They might kneele as they doe ; and yet not worship as they doe . T is partly too in fond conceit , it is a Supper : men sit at supper , they kneele not . Poore reasons ! It is marvell they will take it in the morning , men use not to suppe then ; and Christ ministred it at night . It is marvell they will take it in the Church ; Christ did it in the house : and not sitting neither , by their leaves , because they bee so strickt ; the Iewes position of body at meales was not like ours . But I dispute not the question : onely I except against the action for uncomelinesse .

To conclude , Quod Histrio in Scena , what the Player observeth on the Stage , t is absurd , a wise man should not in his life , the Oratour saith : More absurd a Christian should not in the Church , Decorum , decencie and order all actions . T is not with these two qualitities , as Dion said of Homers verses , {αβγδ} , they were indeede good , but not alwayes , nor for all . These are meete , nay more , necessary , at all seasons , in all actions , to all men .

SERMONS PREACHED AT THE SESSIONS . The first Sermon . DEVT . 16. 20.

Exequere Iustum Iustè .

That which is altogether just shalt thou follow , that thou mayest live , &c.

THE Argument of my Text , is the Office of α . β . the Magistrate , coucht closely in three words : γ . the first , the Act ; it is to Execute : the next , the Object ; it is Iustice : the third , the Manner ; it must be done Vprightly . Execute Iustice , Iustly . You give a charge to the Inquest ; this is Gods charge to you . By his assistance , with your reverend patience , briefly of each in order .

The Act is excellent : Execution in Policy , α . like Elocution in Oratory , primum , secundum , tertium , the prime , and the maine , and the All in All of it . Not Dilige Iustitiam , as the wise man bids , to Love Iudgement : not Scire , to know it , as the Prophet bids . They are but Contemplation and Affection ; to Love and Study it , belongs to all . But the Iudge and Magistrate must doe more : God bids them Exequi ; Action is craved of them ; they must Execute Iustice : that is , must see the Lawes obeyed ; must censure those , who either doe not , what Iustice bids , or doe , what it forbids . [ God bids in Esay , Keepe Iudgement , and Execute it : not keepe it as a Prisoner , and Execute it , as a Malefactour : But to Keepe Iudgement , is to performe it ; and to Execute it , is to administer it . ] It is not Quaerere , to seeke it , as Esay bids ; and yet there is action in that too : but that is the Iurours office , as well as the Iudges to enquire after it . But you the Iudges are they that must Execute Iustice . For what bootes their or your inquisition without your Execution ? The Rabbines have a saying , {αβγδ} , Transgressours neede a Session house . The Lawes suffice them not ; there must be Iudges to execute the Lawes .

Bad manners occasion the making of good Lawes ; but good Lawes occasion the encreasing of bad manners . Nitimur in Vetitum . The lists of Law encrease the lusts of men : that unlesse Iustice doe inflict the paine , as well as Wisdome did enact the Law , vice growes the greater by prohibition : and ( as ( Paul speakes in another sense ) sinne by the Law growes out of measure sinnefull . Where there wants execution , there wants not transgression , impunity encourages to al licentiousnesse ; not to light slippes onely , but to grosse enormities . Indulgence breeds not onely negligence ; but is ( as Bernard stiles it ) the mother of insolency , the nurse of impudency . Onely execution is the Lawes life ; so severe among the Spartanes , that neither their chests had lockes , nor their doores bolts . The Law without the Iudge is but a dead letter . It takes the life from him ; who is therefore called by the Greeke Philosopher {αβγδ} , as by Greg . Nazianzen , {αβγδ} , the living Law . Rape , Robbery , Idolatry , were rife sometimes in Israel : but when , Non erat Rex , there was no King in Israel , no Iudge for execution . The awe of the Law is small , where is no Magistrate . And where one is , it is not great , if he censure not offendours . Paul saith , he carries not the sword for nought . Surely he does , if he execute not Iustice . The Libertine will say , either t is a sheath without a sword ; or the sword is rusted in the sheath . He will breake the Law boldly ; for he never sees it drawne . There was a Law in Rhodes , that none should shave their beards ; and yet scarse in all the Iland should you meete a man unshaven . As there is a Law with us , that no man should be drunke ; yet who almost amongst us , but is sometimes scarce sober ? Why ? but because the Magistrates , both theirs and ours execute not the Law .

God hath wild equity and Iustice to his people . For his Word is his Will : call we it not his Testament ? The Law is Gods Legacy ; and he hath made the Magistrate his Executour . And as the order is in Probates of Willes , he hath sworne him also to performance . And is he not titled by his office too , Iudge , or Iustice , or the like ? Nomen inane , crimen immane , a vaine name , is a maine shame . But an Oath is an argument , should urge more strongly . [ The other an inducement ; but it an inforcement to execution . ] The growth of all ungraciousnesse occasioned by impunity , a stronger reason yet . For the sinnes of the people , caused by his Connivence , God will punish on his Soule .

He that hath an Office , the Apostle bids him waite on it . It is a shame , that Gallio , an officer of Peace , Lord chiefe Iustice of it , shall see breach of Peace , a man beaten in the streets , even before his face , and care not . The Woman said boldly to Philip , King of Macedon , when she beseeching him to right her wrong , he answered , he would not , Noli ergo regnare , why , then be not a King . So did another to Hadrian the Emperour , Noli igitur imperare . Spartian . Wilt thou not doe justice ? why then be not a judge .

There are three Obstacles to execution . Feare , Favour , Bribes . The Iudge hath an eye , to see a sinne , and a hand to smite the sinner . But he is sometimes Excors , he wants a heart . The offender , either is great himselfe , or hath some great maintainer . He dares not execute . As sometimes the Sergeant dares not arrest , for feare of blood ; so even the Iudge also dares not arraigne for feare of anger . Is Ab●er a dogges head , that Ishbosheth dares chalenge him , for lying with Sauls Concubine ? David though a King , durst not censure Ioab , though a murtherer ; because he was his generall , and he feared the mutiny of his Souldiers . He cryed onely , Deus judicet , the Lord Iudge him . A private Subject might say so . It became a King , himselfe to judge . God therefore will have Magistrates be men of Courage , Exod . ●8 . {αβγδ} strenuous and undaunted ; not to be afraid of frownes , not from the strongest foreheads . {αβγδ} , Cowardize in a Magistrate is an absurd infirmity . Hee is Gods Officer ; whom should hee feare ? The wise Sonne of Syrach will not , that a Iudge shall be faint-hearted . Nay Gods selfe forbids a Iudge to feare , to feare the face of man ; because the Throne is Gods . Fiat Iustitia , & ruat Mundus , Doe justice , doe it with a sound heart ; let the world fall on thee , it will not bruise thee .

Favour is worse then Feare , Affection a slow hastener of Execution . The Delinquent is my servant , my friend , my kinsman ; shall I censure him ? Muse not at the slacke execution of the Lawes ; for who is not almost one of these to some Commissioner . There is a vice , a weed runnes over all the world , Mother to many sinnes , Saint Chrysostome saith to all : Non-execution of the Law is the cause it is so common . But the cause of this cause , is this evill-favoured favour . Hee , upon whose knees the devill beares this brat , hath beene my servant . After he hath haply served me many yeares , I reward him with a license to set up a signe , a signe of drunkennesse , of unthriftinesse , of want onnesse , of prophanenesse , of all leudnesse . Which seeing I shall see , but I will not perceive , and hearing I shall heare , but I will not understand ; because he is my Servant . Nay say , he be anothers , and not mine ; yet I will heare and see , but will say nothing . My Fellow in Commission hath authorised him . Iudge not , and you shall not be judged : I must show his servant favour , that mine may find the like . I instance but in this ; I wish I might not in some more . How will I winke at the trespasse of the Lawes in my deare friend , or my neere kinsman , if I will not see my servant ? How will I be starke blind , if my sonne shall be a trespasser ?

Heathens have not stumbled at greater stones , then these . Torquatus a Romane , and Zaleucus , a Grecian spared not to sentence even their owne sonnes . Amicus Plato , magis amica veritas . My dearest friend , my neerest kinsman , are not so deare , or neere to me , as justice , as my Countrey , as my King . I owe my kinsman , and my friend my love : but I owe Love and Loyaltie , and Allegeance unto these . Let the Christian Magistrate heare the Hethven Oratour , Exuat personam Iudicis qui induit amici ; the affection of a friend , fits not the function of a Iudge ; He must say with Levi , to his brethren , to his parents , yea even unto his children , Nescio vos , I know him not , Deut. 33.

Favour was worse than feare ; but bribes are worse than both . They worke the Occoecation of the Iudge , not the execution of the Law . Love bleares his eyes , but gifts quite blind them . Be the offender nere so visible ; he sees him not . He must be very grosse , his fault must be felt , be palpable , ere hee will know it . Nay the more palpable , the lesse culpable . God hath given him a sword ; but a bribe hath turned the edge . The Law bids him strike ; but a gift , like a Gout , is in his hand . Or lest he say happly , he is a Commissioner , not an Executioner ; Iustice bids him , but speake , but sentence sinne . But Bos in lingua , the Palsie too is in his tongue . Sirackes sonne saith , bribes strike dumbe , as well as blind , 20. 28.

Feare and favour , were charmes both , but the charmes of flesh 〈◇〉 bloud . But a bribe is a spell , a spell from hell ; it binds faster than they both . Resolution happly conquers Feare , and Religion often masters Love . But filthy lucre , not Right , not Reason , not Reputation , not Religion can loosen it . Prosopoleptes , an accepter of persons will sometimes doe justice . Affection will be check't . But Doroleptes , an accepter of gifts , will nere doe Iustice . Corruption will not yeeld . The gift is taken : shall he censure the Delinquent notwithstanding ? Then hee will challenge him , and shame him at the barre . Shall he returne it ? There is shame in that too ; and it will be blaz'd hee had it once . And hardly will one part from a thing , he once possesseth . Sathan in his heart is seased of it ; his clawes hold fast . And where he is , hell is ; for it is his Court , Et ab inferis nulla redemptio , and nothing comes ever backe from hell . Take heede of gifts all Iudges . They are called blessings in the Scripture phrase ; but the Scripture curseth them unto the Iudge . The gifts a curse unto the Iudge , and the Iudge a curse unto his countrie . Iudgement maintaines it , but {αβγδ} a man of gifts , saith Solomon , destroyes it .

To end this first point of my Text ; Mildnesse in a Magistrate , Gentlenesse in a Iudge , as hee is a Iudge , are faults , not commendations . Who should be more indulgent , then parents ? T is their Attribute . Yet Cyprian saith , children at the day of Iudgement shall crie out of them , Parentes sensimus parricidas , our cockerers have beene our Murderers ; their winking at our sinnes , was the damning of our soules . The remisse Magistrate , Parcendo saevit , as Saint Augustine saith of God ; his Clemencie is crueltie . Whose sinnes he spares , their soules he spilles ; his humanitie is immanity . I mention not the mischiefe which comes by this remissenesse to the common wealth . Where transgressours are not censur'd , who can be secure , in name , in goods , or life . It is a true sentence which is written in the Guild Hall of this citie , even in the Iudges eye , Qui parcit malis laedit bonos , he that spares the evill wrongs the good .

The next point is the Object of this Execution , it is Justice , or Right . God , as he hath defin'd the Iudges act ; it was to execute : so he hath confin'd him to his Object , it must be Right . Not Legitimum , but Iustum , not Law , but Iustice . A law may be unjust : that the Iudge may not execute . Ius Fori , & Ius Poli doe not alwayes jumpe . Caesar ( saith Saint Hierom ) speakes sometimes crosse to Christ , and Papinian to Paul . Our Caesar hath religiously advised in such case , utterly to abdicate the office of a Iudge , rather than desperately to damne the soule . It is not Ius ; but Iustum , which the Iudge must execute , not Law , but Right , Exequere justum justè . A Law may be unjust and irreligious . Our Fathers have seene such . God bids the Iudge to execute , not persecute . For so is the sentence , when the Law is wicked , meere Persecution .

Againe it is {αβγδ} , but {αβγδ} , justice , not extremitie , Quod jure fit , profectò juste fit , Saint Augustine saith . That which is done by Law , is justly done . That failes sometimes . For Extremum jus , Rigour is injustice ; and {αβγδ} , too strickt severitie hurts , as Paphnutius said , the Church ; so also the Common-wealth . Noli esse justus nimis ; execute justice , but be not too just .

Right reacheth farre , an ample Object , according to the cause and person . The Widdow , Stranger , or Orphan is opprest : their right is rescue from the Oppressor . The malefactor breakes the Law ; his right is censure according to the fact . False accusation appeacheth the innocent . The Iudge to doe them right , must acquit him of the Calumnie . In all things , to all men , looke what is just , that he must execute . Now as the Act had enemies ; so hath the Object too , the same enemies , all the same : but more pernitious here , than there . Wee say , Prestat male agere , quâm nihil agere ; better be doing somewhat , though but simply , than doe nought ; but Praestat nihil agere , quàm malum agere ; better be idle , than doe evill , a great deale . Better the Iudge not execute at all , than execute injustice . Feare , Favour , Lucre , did but there avert the Iudge ; here they pervert judgement . All three , and adde a fourth , Malice , all foure are wresters of Right , changers of judgement , as Solomon termes it . They turne {αβγδ} into {αβγδ} justice into iniquitie ; t is Salomons too ; into Crie , into Oppression , into Wormewood , into Gall ; the Prophets termes .

Be Malice first . Spight will nere doe no Right . Will I acquite him , whom my heart hateth ? His cause is just ; but he is my enemy : I will now be aveng'd on him . Micaiah must to prison , though he prophesie the truth , for I hate him , saith King Ahab : and Pauls mouth be smitten , though he preach Gospell . A Iudge ought not be mov'd either Odio , or Studio ; either condemne his foe , if he be innocent , or quit his friend , if he be guilty . He ought to execute justice to both indifferently . But Malice is revengefull . justice will Object , What evill hath he done ? But Malice for all that will crie , Let him be crucified .

Feare is a wreaster too . Pusillanimitie , a bad Advocate , a worse Iudge : not hastie to pleade against the mightie , though for a Fee ; but loath to determine , to give sentence against him , peremptorie sentence : whether the partie litigant , himselfe be mighty , or he have some potent Patron . First , he will take no Cognition of the Cause , if hee can decline it ; [ and he hath many Declentions . ] If not ; yet he will use all dilatorie courses , to wearie the complainer . Feare ( you heard before ) was a barre to execution . If needs he must give sentence ; you shall finde the Saw sooth , Might overcomes Right . Naboth shall be ston'd , rather than Iesabel be displeased . Christ shall rather die , than Pilate offend Caesar . Widdowes and Orphans , the booty of the Mighty , must hold the Iudge excused : he will not incurre displeasure for their sakes . Welfare those Catholicke Bishops , who charged by the Arian Emperour to condemne Athanasius , both without witnesse , and unheard , onely Propter me , on the Emperours word , would rather hazard their states , then doe injustice . No Propter me , though nere so mightie , must scare the Iudge from executing right . For it is the will , and warrant too of the Almighty .

Favour is next , a wrester too ; else why is the Proverbe , Plus valet favor in judice , quàm lex in codice ? An ounce of favour is worth a pound of law . Pusillanimitie , a foe to Iustice ; but not so bad as Partialitie ; that doth not trespasse it so oft as this . Prosopolatra is an Idololatra , an accepter of persons , a kind of Idolater . The Respect and Reverence , he owes to Right , he gives to the Rich , the Mightie , and the Honourable . Dat veniam corvis ; their sentenses Cobwebs , call'd by Solon , small flies are caught , but the great breake thorough . Pettie theeves weare chaines of iron ; but the grand robbers chaines of gold . Kindred and friendship incline him too . All accepting of persons , is perverting of lustice . God forbids it all . The Iudge may shew no favour , no not to the poore . Pittie him thou maist , thou must ; but not {αβγδ} in his cause ; thou must not pittie him , Exod . 23. 3. Iudges must shew pittie in no cause , whatsoever , whose soever . For Malacausa est , quae requirit misericordium ; the Cause is naught , that hath neede of mercie . How much lesse then in the Causes of the mighty ? Iustice must be equall unto all . Parvum ut magnum , God will have the Iudge heare small as well as great ; rich and poore alike ; and not respecting any person , to Iudge justly betweene all .

Painters and Poets taught Heathens this , who had not Scripture . Plato writes Rhadamanthus , the Iudge of hell , when a Ghost appeares before him , to receive his sentence ; whose Ghost it is , he knowes not , nor he askes not . He lookes upon the soule , and according as he sees it , fowle or cleane , so he gives his doome . So should the Iudge on earth , looke on the Cause , not on the Person . The Eare and the Tongue are onely in Commission , the one to heare the Cause , the other to give the sentence , that s Oyer and Terminer . The eye hath nought to doe . A righteous Iudge is pictured without eyes . And the exactest Iudges , that humane story hath , were those in Athens , who alwayes judged by night .

To justifie the wicked for his person sake , is grand Injustice . For not a just mans person ought to be respected . Love thy friend , and favour him ; but {αβγδ} , onely to the Altar . So the Magistrate {αβγδ} , to the judgement seat : that confines affection . There , be the same to friend and foe ; upright to both . Neither use him the more hardly , whom happly you hate ; nor affoord more favour , there where you affect . Adde to this , Popularitie , a foolish favour , but a wrester of right too . T was not for feare meerely , but for favour too , that Pilate , though he found no cause in Christ , no cause at all in him , yet he condemned him to please the people . Pauls cause was good , and his bonds unjust : but Felix would not loose him ; to doe the Iewes a pleasure .

The last and worst is Bribery , the bane , maine bane of justice , the devills speciall wrinch above the rest , to wrest all right . A man of Offerings , as you heard before , that comes to the Tribunall , as Dromoclidas and Stratocles did in Plutarch , Tanquam ad messem auream , as to a golden harvest . {αβγδ} as it is in Hosea , a Ruler that loves gifts , that will say , Bring ye , that speakes all Doricè , like the Horse-leech in the Proverbs , Give , give , {αβγδ} , a bribe-eater ; nay , {αβγδ} , a ravenous devourer of gifts , that chewes them not , but swallowes them , a Iudge , a Wolfe , as Sophonie calls him , a theevish fellow , Esay 1. 23. What justice will he doe ? Can he doe ? Hostis justi , as Amos calls him , a lust mans enemy ? Will I looke for justice of my enemy ? What Iustice will hee doe ? What Injustice will he not . A bad Examiner ; Malè verum examinat omnis — Corruptus Iudex . A worse Determiner : Ahab to Naboths Vineyard ; Thamar to the fire ; Barabbas to liberty ; Iesus to the Crosse . Ibi fas , ubi maxima merces ; his Cause must needes be good , that is franke-handed . Come there accusations never so many , never so great ; silver ( saith Solomon , ) Money answers all .

A Iudge should not be moved either minis or donis , with threats or gifts : and many a Magistrate condemnes the one , in magnanimitie . But Imitantur hamos dona , gifts are Sathans hookes , Dura ut infernus , they hold like hell . No marvell , if they catch a Iudge . Prophets have beene caught by them , ( Balaam was ) have beene brought by them to curse Gods people . Christs disciples have beene caught by them ( Iudas was ) have beene wrought by them to sell Gods Sonne . Tully said , Nil injustius quàm justitiae praemium quaerere ; nothing was more unjust , than to crave reward for justice . Here s one thing is . T is more unjust , farre more ; to take reward for injustice , reward for wrong . Such a Iudge ( saith Salomon ) is Gods abomination , the peoples execration ; both accurst of God and man . Fire shall devoure the house of bribes , Gods fire . And woe to them , that justifie the wicked for reward . Vae vocantibus , Woe to them that call good evill , and evill good , for any cause ; for Spight , for Feare , for Favour . But a speciall woe to them , that doe it for reward . To their Curse , all the people are bid to say , Amen . Venale os , a man to sell his mouth , venalis sententia , as Saint Ambrose calls it , a sale-sentence , a strange merchandise . I have heard of some strange sales . Sale-windes by Witches : Sale-Churches , by some Patrons . Venalesque manus — Lucan . l. 10. sale-hands , meaning mercenarie souldiers . But sale-justice , a sale-sentence , a thing more strange than all ; stranger than sale-pardons , the Popes merchandise . They make a sinner just . But a sale-sentence maker a just man a sinner ; takes away the righteousnesse of a righteous man from him , saith the Prophet .

Time will not let me handle the last terme ; therefore to end this : The judge must be like the Law , whose Mouth and Hand he is . The Law the Greeke Philosopher calles {αβγδ} ; so should be the Magistrate , a mind without affections . Plutarch writes , that in Thebes , the Statues of judges wanted hands , and their eye-lids were closed : against those two foule Soloecismes , {αβγδ} , and {αβγδ} , receiving of gifts , and respecting of persons . The judges Oath in Athens protested against both , with imprecation , wish of destruction to himselfe , and his house , if he trespassed in either . [ That was Solons law . Plato was preciser . The Iudge might never ●it , till he had sworne : that the Religion of his Oath to God , might free him from all sinister respect to men ]

Iustice is Gods rule : it must not be made crooked . A Virgin , Plato calls her so . The Iudge that wrongs her , commits Rape . Her wrong by him the greater , because hee is her Guardian . He that should keepe her , to betray her . Nay to betray his Prince , his Countrie , and his soule . An unjust Iudge is a traytor to all three . To his Prince : for Iustice is the pillar of the Kings throne ; A King said it , Salomon . The failing of it , is the falling of the King . For the transgressions of the people , not punisht by the Magistrate , the Prince is often changed . Iustice and Mercie are the Kings keepers ; Salomon saith that too . To pervert them , is to corrupt his keepers , to betray him . To his Countrie . For because of unrighteousnesse , Kingdomes are translated , De gente in gentem . Israel was into Ashur , and Iudah into Babylon . What a plague was in Israel , for the whoredome of the men with the daughters of Moab , till Phincas stood up , and executed ? To his soule ; Bribes are the devills baites ; and his hooke is hid under them . The Iudge seazeth on the gift ; Sathan seazeth on his soule . The Iewes , the Rabbins give a Caveat to the Iudge that there is a sword betweene his thighes , and hell is open under him . Your businesse bids me end . God the righteous Iudge , guide your Spirits with his ; that when the Iudge shall come , that must judge all , you that now judge men , may then judge Angells . Vnto him , God Almightie , Father , Sonne , and holy Ghost . &c.

Beati , qui ex equuntur Iustum justè .

SERMONS PREACHED AT THE SESSIONS . The second Sermon . 2 CHRON . 19. 6. And hee sayd unto the Judges , See what yee doe : for yee execute not the judgements of Man , but of God .

IT is a Kings caveat , Hee sayd , t was King Iehosaphat . A Kings caveat to his Commissioners , Hee sayd unto the Iudges . To be awefull , to bee eyefull in their office , See what yee doe . Because they are Gods delegates , for yee execute not the judgements of Man , but of God . A speech worthy a King , worthy a righteous and religious King : for so Iosephus stiles him {αβγδ} , both a just and godly King . the one is in the watch word , his care , that his Iudges should doe justice ; the other in the reasons , his acknowledgement of himselfe to bee but Gods Surrogate .

The first clause , though but circumstance , would not yet be balkt . Hee sayd unto the Iudges . All Kings wish not alike the peoples wealth . To see wrong righted , innocencie protected , vice punished , is not every Princes studie . That probitie and piety flourish in the land , id populus curet scilicet , let the people looke to that . Caesar like Gallio in the Acts , cares for no such things . Let Princes ply their pleasures . Wherefore should Soveraigntie be dis-easd for the comminaltie ? Worthy Iehosaphat is a precedent for Princes , zealous of the peace and prosperitie of his subjects . Hee rides throughout his Realme , sets Iudges in each City , and gives a charge to every Iudge . My Text mentions no more . But hee did more . Hee provides for the promoting not of Iustice onely , but Religion too . To the Priests and Levites he also gives a charge , vers . 9. stild therefore by Iosephus very deservedly , a just and godly King , carefull both of Church and Common-wealth . A point worthy prosecution in some other audience ; t is unseasonable here ; come to the next , the Caveat .

Kings spend not lightly speech in vaine . When Caesar saith ought , what subject listens not ? especially hee to whom hee speakes ; and more , beginning with a monitorie terme . Hee sayd unto the Iudges , which are you . And his first word is Cavete , looke and beware , vestra res agitur : This day is this Scripture fulfilled in your eares . King Iames comes not behinde Iehosaphat . Hee hath given his charge , both to his Iudges and his Priests . For care of Iustice and Religion Iudah was not more happy then our Land . Heare O yee Iudges : the King speakes to you . Videte quid faciatis , See what yee doe . [ See , to a Iudge ? A Iudge , a just Iudge is pictured without eyes . How should hee see ? Or say hee have eyes ; yet the Athenian Iudges , the justest upon earth , judg'd ever in the night ; that s not the fittest time for sight . But to see , is to be circumspect , See , that is , consider . ] Authority is a tempter , judicature a function , subject to many falles . The charge needs a videte , See what yee doe .

You give long charges to the inquest ; t is fit . This to you is short . Few words , tria sunt omnia . Kings know to whom they speake , verbum sapienti : See what yee doe . Which lest the brevity breede obscuritie , that all may understand , let one Scripture glosse another . What better interpretour of Gods meaning , then Gods selfe ? Moses charge in Deuteronomie to the Iudges there , is a just commentary to the Kings here , Deut. 16. 18 , 19. first in the affirmative . They shall judge the people with righteous judgement . But that s but a vide ut feceris , See , that you doe it . The phrase here implyes more , even a vide ne feceris , as the Angel sayd to Iohn , see you doe it not . Moses charge hath that too , the negative too , wrest not the Law ; respect not persons ; take no gifts . This charge is chargd with these particulars ; they are all summ'd up in this briefe . I will discharge it with your patience ; but in breefe too ; I will but touth the severalls .

First for the affirmative , that bids you judge the people with just judgement . Two things enjoyned in it , execution and integrity . The first , an act so necessary , that without it civill societies could not subsist . What say I civill ? the savages themselves would perish , but for it . Men would be metamorphisd into wilde beasts ; and every one would worry , and devoure another . The lawes have a videte quid faciatis too . They charge the people ; the King charges the Iudges . They bid the people see to vertuous conversation ; hee bids the Iudge see to righteous execution . Yea the Iudge has his videte quid faciatis too . Hee charges the Inquest . But judgement must succeede inquirie . T is vaine to search out sinne , and not to censure it . Nature has given the body hands as well as eyes , and as many hands as eyes . They of the inquest are the Kings eyes , to spie out malefactours . The Iudges are his hands to draw forth his sword at them . What bootes their inquisition without your execution ? vice will not feare the eye , if it doe not feele the hand . It is not sight , but sentence , that awes sinne . The Rabbins have a proverbe {αβγδ} Transgressours need a Session house . The lawes suffice them not ; there must be Magistrates to execute the Lawes . Nay the lists of Law increase the lusts of men . Nitimur in vetitum . Bad manners occasion the making of good lawes : but good lawes occasion the increasing of bad manners . That unlesse justice doe inflict the paine , as well as wisedome did exact the law ; vice growes the grosser by prohibition ; and ( as S. Paul speaketh in another sense ) sinne by the law growes out of measure sinfull .

Where there wants execution , there wants not transgression . Impunitie encourages to all licentiousnesse ; not to light slippes onely , but to grand enormities . Indulgence begets not onely negligence , but is ( as Bernard titles it ) matrix insolentiae , nutrix impudentiae , both breeder and feeder of brasen-browed wickednesse . Onely execution is the lawes life . The law without the Iudge is but a dead letter . The Law , the Anima , the soule of Common-wealths ; the magistrate and judge , Anima animae the soule of that soule , hee animates the Law ; who is therefore cald by Nazianzen , {αβγδ} , the living Law . Rape , Robberie , Idolatrie , were rife sometimes in Israel ; But when , non erat Rex , there was no King in Israel , no Iudge for execution . The awe of the Law is small , where is no Magistrate . And where one is , it is not great , if he punish not offenders . Saint Paul saith , hee carries not the Sword in vaine . Surely he does , if he execute not justice .

Shall I with your favours , yee grave and reverend Iustices , aske you but one question ? Why murther and robbery are more rare ; drunkennesse and whoredome , and prophanation of the Lords day , every towne full of them ; nay not a house not tainted at least with one of them ? The cause is evident , due execution in the former , non-execution in the latter . The points behinde stint mee in this ; the womans speech to Philip of Macedon shall end it ; when shee beseeching him to right her wrong , he answered , Nolo , he would not : Noli ergò regnare , why ( saith shee ) then be not a King . Wilt thou not doe justice ? why , then be not a Iudge . So the wise man bids , seeke not to be made a Iudge ; but if thou be one , execute thy office .

The next point is integrity : Moses charge , glosse to this , bids judicare justè , you must execute the Lawes , but righteously . There is a judge that will pardon Ravens , and censure Doves , loose Barabbas , and bind Christ . This is not execution , but persecution . That will give the widdowes house to the oppressour , the Orphanes field to the incroacher . This is not {αβγδ} which Moses craves , two termes , judgement and righteousnesse . This is neither . T is ( as Esay playeth with the words ) not {αβγδ} but {αβγδ} not judgement , but oppression : not {αβγδ} but {αβγδ} not righteousnesse , but a cry ; a cry will pierce the heavens , and God will judge that judge . Hee shall heare a Maledictus , not from the Priest onely , and all the people say Amen to it ; but from Christs selfe also at the resurrection , Ite maledicti , Depart from me yee cursed . Salomon askes , Cui vae , to whom belongs a woe ? Esay answers him , vae vocantibus , to them that call good evill , evill good . Woes and Anathemaes waiting on Thrones and Consistories , that judge unjustly , the charge needs a videte , videte quid faciatis , Take heed what yee doe .

The Negatives are next , as naturall to the charge , as the affirmatives , and as needfull to be noted in these times . Wrest not the Law . Respect not Persons . Take no gifts . He that with the Ruler in the Gospell can say , can truely say , hec omnia custodivi , hee hath observed all these ; when the Sonne of Man shall sit in his Throne of Majesty , Hee shall also sit upon a Throne , and judge the twelve tribes of Israel .

For the first , Wrest not the Law ; Iudices be juris indices they must Ius dicere , thence is their name , they must say the Iust Law , both say it , and doe it . Ius wrested it not Ius , but vis ; the letters transposed , and justice perverted . There are two Treachers against Truth , Tertullian saith , Corruptor Stylus , & Adulter Sensus , to forge the Text , or to force the Sense . Hereticks do both . A Iudge cannot well do the one . The words of the Law are hardly altered , but soone misconstered . And this , Tertullian termes adultery , adulter sensus . The Iudge , which should be aequus , is moechus by that act . Tertullian is too milde , t is Rape . Iustice is a Virgin ; to force the Law , is to ravish her . T is more , t is incest too , incestuous rape . Iudges are the Fathers of the Law ; they force their Daughter , when they wrest the Law . Saint Paul saith , they sit to Iudge {αβγδ} , juxta legem , according to the Law . The wrester of it doth not so . He judges not juxta , but either citra or ultra , or contra , which is worse . He ties the witnesse titely to the truth : he must say it , all it , nought but it . But himselfe will haply deale loosely with the Law , leave something out , put something in ; nay haply quite crosse it , wrest the words even to a contrary sense : Statuimus , i . Abrogamus , saith the Canonist . Romano , i . Constantinopolitano : white , i . Blacke ; London , i . Yorke .

He is the Lawes interpreter ; he must not make it speake , but what it meanes . The Law is the heart , the Iudge is the Mouth . If he speake one thing , when it meanes another ; he makes the Law a Iesuite , to have a mentall Reservation . Traitours are rackt , to force them to confesse truth . The Law should not be rackt , to force it to speake falsehood . Scepters borne by Kings , and the Mases of all Magistrates , are all straight , Emblemes of Iustice . The Iudge , that wrests the Law , crookes the Kings Scepter . He makes the Kings Lawes , like the Popes Canons , Plumbeos & Cereos , as Budaeus termeth them , waxen and leaden lawes , to bend and bowe , and be pliable every way . The Iudge condemnes the forger : but this is forgery in the Iudge . T is not my Censure ; t is a Kings , Psalme 94. 20. The throne of iniquity forgeth wrong for a Law , that is , worketh wrong upon the Law ; that is , forceth the Sense of it , to warrant injustice . [ To end this , Iohn Baptist said , in the Gospels dayes , Crooked things should be made straight . But the perverse Iudge makes a Straight thing Crooked . Enough of this . ]

The second Prohibitive couched in this Caveat is , Thou shalt respect no persons . There is a due respect of persons , in Offices of honour , and in overtures of love . To the Person of the aged , my Parent , or the Magistrate , I must doe reverence : more then to others . To the person of the Poore , my Kinsman , or my Friend , I must show kindnesse , rather then to others . This respect Nature craves , Nurture too , Scripture too . But Moses meanes in judgment . The Court and Consistory must know no person . Elsewhere thou maist ; but thou must not in the Gate .

T is spight , or feare , or favour workes this injustice . For the first , Spight will nere doe right . Will I acquit him whom I hate ? His cause is just ; but he is mine enemy ; I will now be avenged on him . Iustice will object , what evill hath he done ? But malice for all that , will cry , Let him be crucified .

For the second : pusillanimity an absurd infirmity in a Iudge . Iethro will have Magistrates to be men of courage , Exod . 18. {αβγδ} , strenuous and undaunted , not to be afraid of frownes , not from the strongest foreheads . Gods selfe forbids a Iudge to feare , to feare the face of man , because the throne is Gods . Hath a great man a bad matter before a timorous Iudge ? First he will take no cognition of the cause , if he can decline it . If not , yet he will use all dilatory courses , to weary the Complainer . If needes he must give sentence ; Widdowes and Orphans , the booty of the mighty , must hold the Iudge excused ; he will not incurre displeasure for their sakes . Nay Naboth shall be stoned , rather then Iesabel shall be displeased . Christ shall rather dye , then Pilate offend Caesar . Well fare those Catholicke Bishops , who charged by the Arian Emperour to condemne Athanasius , both without witnesse , and unheard onely propter me , upon the Emperours word , would rather hazard their states , then doe injustice . No propter me , though nere so mighty ; must scare the Iudge from executing right . For it is the will and warrant too of the Almighty . Fiat Iustitia , & ruat Mundus ; doe Iustice , doe it with a sound heart : let the world fall on thee , it will not bruise thee .

For the third . A Iudge ought not be mov'd either Odio or Studio , as not to cast his Foe , if he be innocent , so not to quit his friend , if he be guilty . Amicus Plato , magis amica veritas . My dearest friend , my nearest kinsmen , are not so deare , or neare to me , as Iustice , as my Country , as my King . I owe my kinsman and my friend , my love : but I owe love , and Loyalty , and Allegeance unto these . Let the Christian Magistrate heare the heathen Oratour , exuat personam Iudicis , qui induit Amici , the Affection of a Friend , fits not the function of a Iudge . He must say with Levi to his Brethren , to his Parents , yea even unto his Children , Nescio vos , I know you not , Deut. 33. All partiality is flat iniquity . The Iudge may show no favour , no not to the Poore . Pity him thou maist , thou must , but not {αβγδ} : in his cause , thou must not pitty him . Exod . 23. 3. For Mala causa est , que requirit misericordiam , the matter is naught that hath need of mercy .

The last Prohibitive forbids bribery , the bane , maine bane of Iustice . Malice , partiality , pusillanimity , all biassers of Iudgement . But this the devils speciall wrinch above the rest , to wrest all right . Feare and Favour were charmes both , but the charmes of flesh and blood . But a bribe is a spell , a spell from hell ; it bindes faster then they both . Resolution haply may conquer feare , and Religion often masters Love : But filthy lucre , not Right , not Reason , not Reputation , not Religion can loosen it . Prosopoleptes , an accepter of Persons will sometimes doe Iustice ; Affection will be checkt . But Doroleptes an accepter of gifts ; will nere doe Iustice , Corruption will not yeeld .

A Iudge should not be mooved either Minis or Donis , with Threates or Gifts ; and many a Magistrate contemnes the one in magnanimity . But imitantur hamos Dona — Gifts are Sathans hookes , dura ut Infernus , they hold like Hell . Beware of bribes all Iudges . Gifts are called blessings in the Scripture phrase . But the Scripture curseth them unto the Iudge . He is ( saith Solomon ) Gods abomination , the peoples execration ; both accurst of God and Man . Fire ( saith Eliphaz shall devoure the house of bribes , Gods fire , Iob 15. 34. To close up this second Clause ; the Wise man bids , Seeke not to be made a Magistrate . But if thou be one : execute thine office . Nor execute it onely , but use Iustice too . Moses bad Iudge righteously . Else art thou but a meere usurper . For Quod juste non tractas , jure non tenes , Augustine , thou holdest thy place unjustly , if thou performe it not uprightly . So much for the Caveat .

The Reason yet remaines , For you execute the Iudgments of God , not of Man . Kings Causes aske good care , great consideration . Hee that will manage them , must videre quid faciat , looke well , what he does . But Iudgement is Gods businesse , not the Kings ; not Mans , but Gods . Cald I this Clause , a Reason ? or Treason rather ? to deny Iudicature to be the Kings , Princes to be Iudges . T is well a King he saith it . But negatives are taken sometimes comparatively . God will have Mercy and not Sacrifice , i . rather then Sacrifice . He refuseth not Sacrifice ; but he preferres Mercy before it . The Iudgements which you execute , are not mans , but Gods , i . not mans so much as Gods . They are both Gods and mans ; Gods and the Kings too ; but principally Gods : the Kings , but under God .

The Prince is Gods Leivetenant . Popes say , they are Christs Vicars . Surely Kings are , Vicarii Dei , Gods Vicegerents , and Popes have sometimes cald them so , Eleutherius did a King of our Land . God cals the Throne his Throne . It is the Kings , but under him . T is Per me Reges regnant ; but Pro me is true too . Not by God onely , but for God also doe Kings raigne , they governe in his stead . Their People are Gods People ; Gods selfe cals them His . Astraea , i . Iustice , feignd by Poets to be Ioves daughter . Revenge , one part of execution , it is Gods . Vengeance is mine , saith God . All Caesars , Gods Substitutes . Government Gods Ordinance ; the Magistrate Gods Minister . Princes therefore , and all Iudges , cald in Scripture Gods , even by Gods selfe , Ego dixi , Dii estis , I said , ye are Gods .

Good cause then have all Magistrates to see unto their Charge , to eye their actions well . To see , first , ut faciant , that they Execute judgement , the first thing in the Glosse , and exprest in the next verse , ut faciatis , as Iunius turnes it , that they doe it : that they doe it diligently , the vulgar Latine Text . It is Gods Worke ; and the Prophet accurseth him , that doth the worke of the Lord negligently . Next that they doe it righteously . For Gods judgement is {αβγδ} , just judgement . Saint Pauls terme . And so the King saith here , that with God is none iniquity . Then to see , ne faciant , that they doe not . Namely not , Wrest the Law . For it is Gods Text . Poets can say , {αβγδ} , the Lawes come from God . Not Scriptures onely , but the Lawes also are the Lords . Men make them , but God guides them . They are Gods : he wrongs God , that wrests them .

Neither Respect Persons , nor Receive Gifts . For the next verse tels you , God doth neither . Feares an inferiour Magistrate , any mans offence , the displeasure of the mighty ? Iudgement is the Almighties . He can ward him from their wrath : at least he will reward him for his uprightnesse . Gods selfe bids , feare not Deut . 1. 17. And addes this very argument , Quia Domini Iudicium est . Feare not the face of Man ; because the Cause is Gods .

Take not Gifts . Iudgement is Gods ; sell not the things of God . For the whole execution of the Office of the Magistrate , remember still that the businesse is Gods : [ Himselfe sits among you , David saith , in your assemblies . The King bids in the next verse , let Gods feare be upon you ; not Pavor dominorum , but Pavor Domini , the feare , not of Lords , who are men , but of the Lord , who is God . See you therefore , what ye doe : for he seeth all your doings . T is not the Kings wrong onely , but Gods dishonour too , if either you doe not justice , or doe it unsincerely . ] The Lord blesse you in his businesse , direct you by his Spirit , rule you with his feare , and reward you with his Crowne , in the day of the great Session of that righteous Iudge Christ Iesus . Cui cum Patre , &c.

SERMONS PREACHED VPON SEVERALL OCCASIONS . The first Sermon . GEN . 3. 15. It shall bruise thy Head , and thou shalt bruise his Heele .

MY Text hath two members ; and each member hath three termes ; and the termes alike in both , persons act , and object . Persons , the Serpent , and the womans seede . Act , to bruise . Object , Head and Heele . The same persons in both ; but active in the one , and passive in the other : disposd ( as Schollers speake ) {αβγδ} , ex diametro , by crosse opposition . The womans Seede , and the Serpent , Bruisers both ; They of his Head , Hee of their Heele . It shall bruise thy head , and thou shalt bruise his heele . T is a part of the curse , which God cast upon the Serpent , for tempting our first parents . The curse threefold , Hee shall goe upon his belly ; Dust shall be his meate ; and man shall bruise his head . My Text is the last , containing the mutuall hostilitie betweene them ; Man shall bruise his head , and he shall bruise mans heele . Some Scriptures have two senses , Literall and Mysticall : this hath . The literall is the naturall antipathie betweene them . Each hates the other ; & quem quisque odit , periisse expetit , each workes his utmost to destroy the other . The Serpent being Reptile , a creeping creature , can but hurt the heele . But man , observing , that though he cut the Serpent in the middes , yet the parts will meete againe , and hee will live , strikes at the head . That literall sense little skills us . T is the mystery is my Theme , the duell betweene the divell and mankind .

The Serpent is the type , the figure of the devill : t is Sathan is here meant . Sathan , of all the creatures chose to enter into it , to tempt the man : and therefore of all the creatures hee is cald a Serpent most , throughout the Scriptures . Esay calls him so , Paul does , Iohn does in the Apocalypse , and what is Sathanas , but Serpens apostata , Iustin Martyr saith , and wicked men , termd here his seede , cald Serpents too . The Pharisees are , even by Christs selfe , Matth . 23. 33. T is fit the Sire surname the sonne , like in nature , and therefore in name too ; subtill and poysonous , to deceive , and to destroy . Sathan their father , vos ex patre Diabolo , Ioh . 8. 44. They his sonnes , Fili diaboli , Paul calls Elymas so , Act. 13. His sonnes , and therefore Serpents .

Before I descend to the particular termes , because the Text is darke , I paraphrase it thus : It , i . Christ , and man his members ; shall bruise , i . shall vanquish and keepe under ; thy head , i . the power of Sathan , i . sinne and death . And thou , i . Sathan , and men his members ; shalt bruise , i . shall tempt and vex ; his Heele , i . partly Christs weaker part , his manhood ; partly mans weaker part , the Flesh . This is the secret sense of this mysticall Allegory . It is the {αβγδ} , the implacable enmitie , the deadly feud betwixt Christ and Sathan ; Sathans seed , and the Saints ; yea in a mans owne selfe , the Spirit , and the old Adam . Now of the words in order .

It , is a relative note , lookes backe at somewhat went before , the womans Seede . Not all . Cain was the womans Seed , her first Seed : Hee is not It. For he was not her seede onely , but the Serpents too . All wicked men are so . Christ calls Sathan , their father . They are womens sonnes carnally , but spiritually his . God saith , the womans Seede ; but meanes such as are Gods Seede too . All righteous men are so . They are borne of God , Saint John saith . Christ is meant mainly ; then those that are Christs . Hee shall doe it himselfe , {αβγδ} , Peter saith ; and wee in him , {αβγδ} , in him , and by him , {αβγδ} , Paul hath both .

First for Christ ; this very terme here , {αβγδ} Esay 53. the Prophet five times applies to Christ . It must be Schiloh , old Iacobs word , qui mittendus est , one whom God should send of purpose . It must bee the Messias , qui ungendus est , Gods Christ , his annointed , King over Gods Israel ; to put downe all power , whatsoever the usurping Prince of this world should arme against his people . It must be hee , that ( as Paul speakes ) should lead captivitie captive . It must be Michael , must fight against the Dragon ; Michael , that is , who is as God ; that is Christ , and therefore the terme here {αβγδ} is reckoned by the Rabbins amongst the names of God , Esay 43. 8. {αβγδ} Gods selfe saith , t is his name . It must be God , must bruise the Serpents head . Man cannot , meere man . Man can , and does ; but t is {αβγδ} , in him and by him . Sathans power being sinne and death , hee that will bruise them , must bee free from both , subject to neither . Christ was so onely . Hee dyed indeed ; but not for sinne : for sinne , but our sinne , not his owne . For hee had none . Paul saith , hee knew none ; Peter saith , {αβγδ} , hee did none . Christ is the {αβγδ} in the Gospel . Sathan is the strong and armed man . But Christ is stronger then hee , and disarmes him . Hee is the {αβγδ} the onely It , can quell the Serpent . Nature is powerfull ; but t is not It. The Law strong too ; but t is not It. Nothing is It , but Christ . Non est , nomen aliud , Peter saith , there s none other name under heaven , by which we may be saved ; none other name , i . none other thing .

Secondly for our selves , many men are meant too , righteous men , all beleevers , true beleevers , the whole Church . For it is a body mysticall ; Christ the head of it ; all beleevers the members . Abraham and David , hands in that body , Paul and Peter other parts . God make me a Heele in it ; I shall be happy . David would not scorne to bee a Dore-keeper in Gods house : nor must I , thou , any man , to be a Heele in that body , whereof Christ is the head . Comfortable to bee any officer in Gods house ; honourable to bee any member in Christs body . Of this body every member hath an Interest in this It. Not onely Michaels selfe , but his Angels also fought against the Dragon . Those Angels are not onely Princes and Preachers , the zealous Magistrate and Minister , the one by the sword , the other by the word , to beat and batter sinne , the great Sultan of Sathan : but even every Christian , every faithfull Christian , by the assistance of Christs spirit , to fight against the Flesh , to crucifie the lusts , which are the power of darknesse , and cald by the Apostle , Angelus Sathanae , even the devills angels , and the Serpents Seede .

Here will some Romanists wrangle , and say , I wring the Text , I reade not right . T is not Ipsum , It : T is Ipsa , Shee . The vulgar Latine hath it so , which the councill of Trent makes onely authenticall . Both Greeke and Hebrew , Septuagints , and originall reade it Masculine , and all Translations saving that . That skills not . It s their Oracle . T is ( shee ) must bruise the Serpents head . All expositours say , Hee , as meaning Christ . But they turne easily Hee into Shee . But what shee ? Christs Mother ; Mary , not Christ . Saint Bernard more devout , then learned , fathers that absurditie . That blessed woman t is not fit wee disgrace . But Peter must not be robd , to inrich Paul : much lesse Christ doshonourd , to honour Mary . T is Partus Mariae , not Maries selfe , but Maries seede , old Irenaeus saith . Themselves say , Gregory doth de Valentia , that it is the Catholick Churches doctrine , that it was the Virgins Sonne should breake the Serpents head . As for the Translation , as authenticall as the Tridentine Concill hath decreed it , some of themselves doubt not to call it false here . Francis Georg the Minorite doth in his Problemes .

T is meant no more of Mary , then of other holy women , of Lois , of Lydia , of Hannah , of Elizabeth . Nay t is meant no more of women , then of men . If Sexe have any priviledge , it is the Male : for the Pronoune is Masculine . But all men , all women , too weak for this worke . Surely man shall doe it ; but not meere man ; but {αβγδ} , one both God and man ; the Sonne of man , but yet the Sonne of God ; who should call Mary mother , but God Father . Christ onely of himselfe ; and then man through Christ . Man and woman all good men and women , not our Lady only , ( though she principally in regard of her happy birth ) but all through Christ . S. Paul faith , the victory is through our Lord Iesus Christ . Leave the Agent ; heare the Act.

The Serpents head , i . the strength of Sathan in sinne and death , the womans Seede ( God saith ) shall bruise . So is the last Translation . The Geneva hath , shall breake . The terme in both members is one in the originall . Why should Man varie words , where God doth not ? Haply they thought bruising , too lanke a word , too shranke to expresse Christs peremptorie power . Breaking , would doe it more fully , more powerfully . But weigh the Object with the Act. It is the Head ; that s worse hurt , bruisd , then broken . And t is a Serpents head . To break it , is improper phrase : farre more kind and naturall , to bruise . This Act , because the Agent was twofold , Christ , and his members ; first lay it to Christ .

Sinne , if you please , the Sinciput of Sathans head , see that bruisd first . Shall I say with Paul , Christ hath washt it , he hath cleansd it ? That sounds absurdly , Christ to wash Sathans head . That s worse then Peters feete . But Metaphors will not ever match . Thinke sinne a {αβγδ} , a filth , Saint Iames his terme ; an {αβγδ} , uncleannesse , Pauls terme often . Mans soule was soild with it . Christs blood hath cleansd it , washt it out . Sinne a spot , a foule one ; a Staine , a deepe one ; delevit , Peters terme , Christ hath spungd it , scourd it out . An humour , a right peccant humour ; Christ hath purgd it , Pauls terme too . The Devills worke in us ; Christ hath dissolvd it . The Devills worke ? the Devills wound , a deadly wound ; Christ hath heald it . Sathans obligation , our hand and seale to it , Paul calls it our Chirographum ; hee meant to show it , and to sue it at the day of judgement : Christ hath crost and canceld it {αβγδ} , defaced it . Hee hath done more , tooke it up with him at his passion , and naild it to the Crosse , Col. 2. 14. Nay sustulit de medio , Pauls phrase there , utterly abolisht it . What can I say more ? Iohn saith it too ; both the Baptist , and Evangelist , the sinnes of the world , sustulit , Gods Lambe hath taken them away .

Now for the Occipitium , the hinder part of the Serpents Head , that s death , Christ bruised that too , {αβγδ} , Iustin Martyrs terme , death done to death . Christ cries in the Prophet , Ero mors tua O mors , O death , I will be thy death , Ose . 13. Christ there but threatens it . Hee performd it at his Passion . By his death he loosed the sorrowes of death , Saint Peter saith ; or rather by his Rising . Death is indeede still ; that s but dissolution ; that s but a leape to life . But damnation , the right death , and right sorrowes of death . Christ hath loosed them . The first foote Christ set on ground , rising from Grave , trode on the Serpents Head so hard , that it bruised it , brake it , chrusht it in peeces . Leave we Christ ; come to his members .

Christ well might bee too hard for Sathan ; hee was God . For him to bruise his head , an easie Act. But how shall man , weake man doe it ? This was answered before , man as Christs member , assisted by Christs Spirit , shall doe it too . First for sinne ; the regenerate man crucifies the flesh , Paul saith , mortifies the lusts of it ; doth with Paul , {αβγδ} , beate it blacke and blew , batter the face of it ; doth {αβγδ} , keepe it downe , and under like a Servant , in subjection ; doth {αβγδ} , Saint Iames his terme , put a bit into the mouth of it , bridle and curble it ; pi●son and fetter , and hamper the lusts of it . For death ; the righteous man dreads it not , but tramples on it too ; and in assured hope of happy resurrection , beares a part with the Apostle in that song of triumph , O death where is thy sting , O hell where is thy victory ? Leave the Act , heare the Object .

It is the Head : of which to speake a part , is but actum agere . Wee have seene it sufficiently in the second terme . The devill hath no head : for he is a spirit . The Serpent hath , into which Sathan here entred . And because the poison is in it , and all his power is in his poyson : God by the Serpents Head , meanes here the devills power . Sinne is of the devill , 1 Ioh . 3. Death is too . Paul saith , it came by man . 1 Cor . 15. but caused by the devill . Sinne and death , the devills Twinnes , both borne at once , Sathans brattes both . All Sathans power is Apoc . 6. 8. a Horse , a Rider , and a Follower . The horse is Sinne , the rider Death , the follower Hell . Th●se are the Dragons Head , both Head and Hornes . So some paint Sathan : and t is no bad Hieroglyphicke , to signifie his strength in Sinne and Death . By which two he hath gored and wounded all the world . Even Christs selfe with the one ; Sinne would not enter , but Death did . But both these hornes you have heard , how Christ hath broken . Sinne , Death , and Hell , all three the Serpents Head ; Christ hath crush't them all . Sinne , that s {αβγδ} , Paul saith , abolish't . Death , that s {αβγδ} , Iustin saith , done to death . And Hell call'd Abaddon , that s destruction , he hath destroied that too . Death , Sinne , Hell , three Captivities Christ hath led them all captive . They are the strong mans weapons in the eleventh of Luke ; and Christ hath disarmed him . They are Sathans power , Acts 26. 18. and Christ hath disabled him . The Malleus , the Hammer of the whole earth ( Ieremie meanes it of Babylon ; Saint Austin turnes it to Sathan ) Sathan the bruiser of the whole earth , Contritus est , is bruised himselfe by Christ . The womans seed hath bruised the Serpents Head . It s the first branch of my Text : See now the second .

The termes are turned ; Sathan suffered before , here he is the Agent , Thou , that is , the Devill : he is the Bruiser now . He and his shall bruise the heele of Christ and His : He , that is , Sathans selfe , and his , the Serpents seed , Vipers broode , Iohn Baptist calls them . He is the {αβγδ} , Christs terme in the Parable , the envious man , the enemy , the malicer of man ; the old enemie . Man no sooner made , but he maligned him ; some say the first day . He is {αβγδ} , Saint Peters terme , the Adversary , {αβγδ} , Basils terme , Mans hater : called therefore Sathan , that signifies so : {αβγδ} , Origens terme , mans profest opposite , {αβγδ} , all the Apostles terme , a slanderer , a sycophant , {αβγδ} , Philoes terme , a Darter at the Saints .

His seed Saint-haters too , wicked men , homo homini Lupus , Wolues , worriers of wen , worse than Wolues , — Saevis inter se convenit versis . Beasts of one kind devoure not one another . These doe , {αβγδ} , Men , eaters of men . Cain Abels killer , Esau Iacobs hater , Ismael Isaacs mocker , Schimei Davids curser , Herod Iohns beheader , Iudas Christs betraier . As God hath his Church ; so Sathan hath his Synagogue ; it is twise in the Apocalypse , ever opposing , and oppugning , and oppressing Gods God children . You have the Persons ; here the Act.

T is bruising too . Christs selfe was bruised by Sathan , attritus est , saith Esay 53. not toucht onely , one terme there , {αβγδ} but smitten ; not that softly , but wounded , the Prophet goes gradatim . I should but trouble you with the Hebrew termes . The bruise seene by the blewnesse ; that s there too , Cujus vibice sanati sumus . Gessed by the paine , the matchlesse paine . As Vnctus prae consortibus , Psa . 45. so punctus too , prickt and stung by the Serpent , more than ere was any man . See , if any sorrow were ever like to mine , Christ cries in the Prophet . So extreame , that it strained from his face , droppes of bloud in the garden , and wrested from his mouth that strong crie upon the Crosse , My God , my God , why hast thou forsaken men ? Quid nobis , & tibi , What have wee to doe with thee ? Cried the Feends in the possessed ? Indeed one would thinke , the devill should not dare to have to doe with Christ . But hee durst ; not by his Agents onely , as in his Passion ; but personally once , hand to hand . The Serpent assaulted him , bit at his heele thrice . But his teeth entred not . Christ was shod with the preparation , not of the Gospell , as Paul bids , but of the Law , which is all one , too tough a lether for the devills teeth .

Christs Church , Gods children , Sathan bruises too . God saith here , but the womans seede . But the womans selfe Sathan bruised too ; Eve , the first woman , Adam the first man : Such a bruise , as all their children have halted on 't ever since . Sinne is the Serpents tooth ; it bites us . Our owne lust , the devills fist ; it buffets us . T is Pauls terme , who calls it Sathans messenger . David felt his fist in the matter of Vrias , and in numbring his people . T is said expresly , Sathan incited him , 1 Chro . 21. Peter felt the stroke so strong , that it fetcht water out of his eyes . Paul felt it so strong too , that it made him crie Infelix ego . The Crosse the devills flaile ; is it not called tribulation , i . threshing ? With it he beateth and bruiseth Gods people . It is the devills Fanne ; hee winnowes us t is Christs terme , i . shakes and tosses us . In a word , he is the Presser , the Crusher , the Galler , the Grinder , the Wounder of the godly . Like the womans daughter in the Gospell , they are vexed , they are miserably vexed of the devill . That s for Sathans selfe .

Now for his seed , wicked men , Serpentine broode , their tongue full of poyson , Saint Iames saith ; Adders poyson , David saith . They hisse like them ; they sting like them . Priests and Elders called Christ a Glutton , a Deceiver , a Samaritane , and said , he had a devill . There s their hisse . They and Pilat , take , bind , scourge , and crucifie him . There s their sting . So they doe Christs members . To end this , the Sunne is not safe , nor the Moone , but are eclipsed , if they come but neere the Dragons taile . His taile so strong , that it drew downe the third part of the starres , Apoc . 12. His power not in his mouth onely , to bite ; but in his taile too , to sting ; retrò timencus , as one saith of the Scorpion .

Yet rests the Object of this Act , the Heele : it s the heele of my Text . Christs Act , and Sathans was the same , t was bruising both . But there s great oddes in the Object . A capite ad calcem . T was Sathans Head ; t is but Christs Heele . A bruise may be painfull in the heele ; but happly mortall in the head . Christ and his followers bruised by Sathan and his instruments , but in the heele . Great is the devills might , and malice both , both his might , and his spight . But God hath him in a tie , and his furie is confin'd . Paul stiles him Prince of the Aire ; he fights aloft , threatens our heads : but they are healed with the Helmet of salvation . If he will hurt ; he must stoope , turne Serpent , and be content to bruise the heele . That s Sathans worst and most , his utmost . His power is but as God permits : who saith to Sathan , as he did unto the sea , Hitherto thou shalt come ; but goe no further , not ultra crepidam . He put Iob in his hands , but with a but . Have power over his goods , servants , and children ; but touch not his person . And againe , have power over his body ; but touch not his life . Bruise the womans seed ; but the heele onely .

First , for Christs selfe , how Sathan bruised him , you have heard , stung him even to death . I said before , Christ crucified sinne , sustulit , tooke it up to the Crosse with him . But so did Sathan crucifie Christ too . Not his heele onely . There were three nailes , as you may see in every Crucifixe . But one was bestowed upon his feete , driven through them both . His hands were nailed too . Foderunt , saith David , they pierced my hands , and my feete . They did more ; they pierced his side too . But Christs whole Humanitie was but as his heele , the lower part of Christ .

Secondly for Christs members ; the Serpents bruising of our heele , is partly his externall infesting of our bodies by the malice of the world , and partly his internall assaulting of our soules by the lusts of our flesh . Our heele is the old Adam , our unregenerate part ; to which much fowlenesse growes ; it is so neere the ground . Paul bids , looke to our feete , when we come into Gods house . And Christ tells Peter , his feete onely neede washing . His hands and head needed not ; they were cleane . Christ was his Head , and his hands the holy Ghost . In calcaneo quisque labitur , Aug. T is at the heele , that a man slippes , t is the foote that trippes , and stumbles . David is affraid of the iniquity of his heeles , Psal . 49. The Spirit is the head in the regenerate man ; the flesh the taile and heele , dagled with the durt of every sinne : the law of the members kicking against the law of the minde , treading under foote the pearles of Gods Word .

The devill would devoure ; S. Peter saith , he seekes that , Quaerit , quem devoret ; and he doth many . But Christs members he doth not , cannot ; bruises them onely . He winnowes them , Christs terme , shakes and tosses them . Saint Iohn saith , Non tangit , he toucheth them not . Surely he doth , both tangit & angit , both touch and tease them . He did Iob , he doth all men , both outwardly by affliction , and inwardly by tentation . But Saint Iohn meanes , and the note is in the Margin , out of Calvin , Lethali vulnere , he doth not touch them with a mortall wound . The hurt is onely in the heele ; that s farre from the heart ; where the life lies . Nay , Iahns selfe saith in the Apoc . Chap. 13. he shall conquer them , {αβγδ} , vers . 7. he shall Kill them , ver . 15. But the note is good there too ; their bodies , not their soules . The bodie compared with the soule is but the heele .

I say , the devill bruiseth us , both by sinne , but not totally ; and by affliction , but not mortally . Not totally by sinne ; for tempt the flesh he may ; but the Spirit is {αβγδ} . will not , can not be tempted ; if God abide with it who is not tempted , Saint Iames saith . No nor finally ; for we stumble , but recover ; we fall , but rise againe : we fall and that fearefully ; Sathan may foulely foile the best . Looke on David and Peter . But grace lets them not lie long , reaches her hand to them , to lift them up againe . Not totally by affliction . For though he kills us , wee live still . T is but the first death that Gods children die ; no death indeed to them , t is hut a dissolution . The second death , i . damnation , the right death , the righteous die not that .

To conclude , beware how thou walkest ; David saith the devill Observat calcaneum , watches thy heeles . Goe not bare-footed , as some Popish Friers doe ; but be shodde ( as Paul bids ) with the preparation of the Gospell . So the Serpent shall not bite thee . Let the devill the {αβγδ} , as Philo before called him , the Darter , let him shoote his dartes , his fiery darts at thee ; thy shield of faith shall quench them .

A SERMON PREACHED ON GENESIS . The second Sermon . GEN . 3. 22. Behold , the Man is become like one of Vs.

t is Gods disdaine of man , of mans presumption , his aspiring spirit , to be Gods equall , Peere to God . T is by way of Ironie : t is not Asseveranter , meant in sad sooth , but mockingly . Man double mockt , ( pride well deserves it ) first deluded by Sathan , now derided by God . The Serpents mockage malitious , you shall be as Gods , tempts and lyes : Gods but scorne onely , Man is become like us . Sathans meaning , Delusion ; Gods Irrision , Saint Ambroses terme . Others expound this Scripture otherwise : but I follow the sense that s most receivd . This Ironie of Gods , to propine mans pride the more to Gods contempt , is prefac't with an Ecce , Behold , saith God .

There are sundry sorts of Ecce's in Scripture . There is Ecce Annuntiantis , the Angels Ecce to Mary , Behold thou shalt conceive . And there is Ecce Indicantis , Iohn Baptists Ecce , pointing at Christ , Behold the Lamb of God , and there is Ecce Admirantis , and some moe , many moe , not skilling now . This is Irridentis , Behold the man . Pilat parallels it , Ecce Homo too , Irridens utique dixit , saith Saint Ambrose , meant meerely to scorne him . T is but a particle ; yet not idle , specially in Gods mouth . T is fit wee waigh the lightest word God speakes ; though but one bare syllable : this is no more in the originall . A word , that well accommodates the case here . Pride well deserves to be usherd with an Ecce . For it affects gazing and wonderment .

The proud man thinkes , he is Homo spectabilis ; greeves , if he be not lookt at : doth all things ( Christ saith ) {αβγδ} , to be seene of men . Pride will be conspicuous , will — digito monstrari , & dicier , Hic est , loves to be pointed at , to heare Ecce Homo , behold , yonder is the man . God therefore justly here makes proud man a {αβγδ} , a spectacle , not to man , and Angels onely , as Saint Paul speakes in another case ; but even to Gods selfe too : calls ( as it were ) to all the persons of the Trinitie , to looke on him : but with scorne , as the people doe at every proud man , man or woman . They are {αβγδ} , Saint Pauls terme too , made a gazing-stocke : but Opprobriis , as it is there , with scoffes and scornes ; a gazing-stocke , but a laughing-stock . Behold saith God , behold the man .

Behold ? Who must behold ? God speakes the Ecce to himselfe , one Person of the Trinity to another ; Behold , man is become like one of us . Yet Moses recording it , meant man should behold too . Two things the Text bids us Behold ; Gods scorne at mans pride , and Mans lust to be like God . The one in the forme of the speech , the other in the matter .

For the first , the malicious Manichee consters the speech in earnest . But Saint Austin answers him , that t is no affirmation , but a meere exprobration , if the Reader be doctus pronuntiator , not indoctus calumniator , tom . 6. col. 5 95. The Accent of the speech shewes it to be an Ironie , a speech of scorne . For else it were not true , were it not Ironicall . Man to be like God , as one of the Persons of the Deitie , were impious blasphemie in a mans mouth . Meant simplie without Figure , it is false , and t is impossible , that God should lye , Saint Paul saith . But t is an Ironie . A figure which I mervaile , that the Iesuits never markt . It would palliate their perjuries farre better then Equivocation . Faine would they defend their false equivocations by precedents in Scripture , by examples of Patriarks , Prophets , Apostles , Angels , Christs selfe . But their instances are straind and idle . But Ironies in Scripture are frequent and plaine , and used by Gods owne selfe , not by man onely , and Angels . By Salomon to the licentious young man , rejoyce , walke on in the wayes of thy Heart , and the lusts of thine eyes . And to the sluggard , yet a little sleepe . By Micaiah to Ahab , Goe up and prosper . By Elias to Baals Priests , Cry aloud ; for hee is a God . By an Angel , Hee that is filthy , let him be filthy still . By Saint Paul , Condonate mihi hanc injuriam . By Christ to the Pharisees , Fulfill you also the measure of your Fathers ; and in the eleventh of Zacharie , a goodly price , Christs too . By Gods selfe , goe and cry to the Gods , Iud . 10. 14. and so here , Behold , &c.

God loves the humble , scornes the proud , {αβγδ} , Iames 4. 6. Englisht there , resists the proud . It meanes more , farre more , sets his armies against them , all his hoasts , Angels , men , brute creatures , all , scorners of pride . Himselfe , {αβγδ} the Lord ( saith David ) will have them in derision . Hee scornes the scornefull , Salomon saith . Ridebo , subsannabo , Salomons termes too . God will laugh at their distresse , mock at their destruction . Thou O Lord ( saith David ) shalt laugh at them , Psal . 59. Let the fathers folly teach the sonnes wit , Adams pride derided , humble us . For this Ecce is not onely Insultantis , saith Saint Austin , of God insulting over him , but also Deterrentis , of God fraying vs , from the like pride . Enough of the fashion of the speech ; see now the subject .

Man is become like one of us ; that was Gods Ironie . Let goe the Trope ; see what the sentence sounds in earnest . Turne the tense ( if you please ) {αβγδ} into {αβγδ} reade not , Man is become , but would become like one of vs ; that s the sense in sad sooth . Man would bee like God . Three distinct particulars , considerable severally . Two persons compard , man and God ; the comparison , equality . Man would be Gods Sicut ; he would be Gods Peere . Of these in order .

For the first , God proclaimes by the Prophet Quis sicut ego ? who is like me ? saith God , Esay 44. bruite creatures are all dumbe . Angels can speake : can , but dare not ; all are still at that question . Proud man steps forth , and answers , Ecce me , Hee will be as God . Quis sicut , in Gods question meanes , Nemo sicut indeede . Gods selfe expounds it so , Chap. 46. 9. {αβγδ} not no Person onely , but no thing like God . O Homo , tu quis es , how shall man dare compare with God ? Angels , that farre excell us men , whom if a man but sees , hee dies , dare not doe that . One once did , Lucifer ; cryed in his pride , Ero similis Altissimo , would sit on Gods owne seat , and bee equall to the most Highest . That cost him deare . Michael , Prince of Angels , to fray all creatures from that pride , beares Gods question in his name , Michael , that is , who is as God . Great oddes betweene Angels and Vs. David saith , small , thou hast made him little lower then the Angels . But that s not meant of mans meere selfe , but of man by grace incorporate into Christ . Man of himselfe so meane , that David askes , What is man , that he should be visited of God , Psal . 8. What is he then , that he should be likned to God ? [ Pindar hath the like question , {αβγδ} , what s any man ? Question and Answer both , {αβγδ} ; what s man ? what s no man ? what s no thing : Not {αβγδ} onely , as Vlysses cald himselfe , but {αβγδ} . Nos numerus sumus , saith Horace , wee are a number ? wee are not . Wee are Ciphers . {αβγδ} , man is nothing , Basil . ] {αβγδ} as nought , Esaies terme ; nay {αβγδ} lesse then nought , t is Esaies too , Esa . 40. 17. Man but a meere shadow , saith Iob ; nay not so much , but {αβγδ} , saith Pindarus , but the dreame onely of a shadow .

The Greeke name makes man proud , cals him {αβγδ} , bids him aspire , looke up . But the Hebrew and Latin humble him , bids him stoope , looke downe , Adam is earth , and Homo ab Humo . Will hee be as God , that is but his footestoole ? For the earth is no more ; Heaven Gods seate , earth his footestoole . Nay Greekes make man yet prouder , call him {αβγδ} , a little world . A world indeed , but as Saint Iames calls the Tongue , a world of wickednesse . The Scripture does him more right , calls him a Beast , Salomons terme ; a worme , Davids ; a Grashopper , Esaies ; a faded leafe , drie stubble , Iob . The poorest of all the creatures ; faine to borrow his bread from the earth ; his meat and raiment from the brute creatures . To borrow his bread ? nay to earne it , earne it hardly , with the sweat of his browes , God sayd , sayd truely , faine to plough , to sow , to reape , to thresh , to grinde for it , ere he get it .

God puts an article before his name ; meanes here Adam , and Eve : but to make it a Terminus Diminuens , prefixeth an Article , {αβγδ} to make it an Appellative . Dedignation , and indignation , scorne and anger will not name a man , give him his owne name . This sonne of Iemini , saith David of Shimei . David himselfe , but the sonne Ishai , in Nabals mouth . A better man then hee , but Maries Sonne , and the Carpenter , in the peoples mouth . This fellow with others . Yea Peter can afford him no more , then God doth Adam here , I know not the man . Iustly doth God disgrace them , that dishonour him . He that despiseth me , saith God to Heli , shall be despised . God but serves Adam , as Eve had served him with Sathan . In her conference shee had forgot Gods name , calls him but God only ; that s an Appellative . Iehovah was his name ; she might have put that to . Moses throughout the Chapter calls him the Lord God . Elohim is a name imparted unto creatures , to Angels , and Magistrates . Iehovah is Gods proper name , Gods selfe saith , Esay 42. Articles honour sometimes , are put {αβγδ} , as the Poet , the Philosopher : not so here ; t is for disgrace ; as if he sayd , Behold this earthen thing , this clod of clay , is become like one of us .

Man Dust and Ashes , Abrams terme ; Salomons word too good for him , Brutum , a beast , Lutum dung and durt ; was but the other day a lumpe of earth , is so still ; put but the letter after , which God puts here before his name , make haadam , adamah , but base earth , senselesse , breathlesse , lifelesse , till God had fashioned him , made him flesh , given him soule . Shall the Axe compare with him that workes with it , saith Esay , the staffe exalt it selfe , as if it were not wood ? Man , {αβγδ} , Epictetus terme , poore silly man ; {αβγδ} , Antoninus terme , poore silly soule ; whose father is Carruption , saith Iob , and the wormes his sisters and kinswomen ; loathsomenesse his beginning , rottennesse his end ; this weake thing , base thing , no thing , contemptible man , to affect to bee as God , well may God scorne his pride , all the persons of the Trinitie laugh at his ambition , cry in scornefull Ironie , Behold , man is become like one of us .

Come wee from man to God . Man , what he is , you see ; heare what he would be . Smoake , bubbles , sparkles , things waightlesse , worthlesse , yet mount aloft : man likened to all these . Earth it selfe , mans materiall , though the lowest Element , yet hath Hills higher then Clouds . Sinne should verecundari , blush at the first , grow by degrees . Pride is impatient , will mount from Earth to Heaven at one skippe . Adam will be as one of us , aut Caesar , aut Nullus , a God , or nothing . Angells glorious creatures , cald Gods sonnes ; Gods owne name given them , cald Elohim oft in Scripture . Man will not bee like them , like Angels , any Angels : rankt into nine orders by some , Saint Paul seemes to cite foure of them , Powers , Principalities , Thrones , Dominions . Man will transcend them all , will be like God .

What 's Gods proprietie , that man claimes not ? Prayer is Gods onely , invoca me . King Darius in Daniel will have all petitions made to him . Workes God wonders ? So will Pharaohs Magitians . Makes he worlds ? The Serpent here bids Eve but eate the Apple , and she shall make a world , the Rabbins glosse . What a sort of men would be stiled Gods ? Alexander would ; Antiochus after him , Augustus after him , {αβγδ} in Strabo . Edictum domini dei que nostri , saith Martial of Domitian . Meaner men than Emperours . Simon Magus was ; Romanes wrote on his Image , Simoni sancto Deo . He was therefore very moderate , that wrote to the Pope , but Paulo quinto Vice deo . [ Caligula would have Gods whole stile , be Deus Opt. Max. Sesostris of Egypt called {αβγδ} , Gods title . He would Sathanize too . For that Sathan affects that name , Saint Paul shewes , calls him {αβγδ} . Christ shewes , calls him the Prince of this world . Antiochus thought he could saile over mountaines , Senacharib drie up rivers with the soles of his feete . Quod Iovi , hoc Regi licet , saith Licus in Seneca , what can God doe , that Kings can not ?

There is , Gods like unto Men , Act. 14. 11. God may take mans shape , any creatures shape ; may doe , hath done often ; appeared like a Man , like an Angell , like Fire , like cloven Tongues . All the Persons have at times . Why should we doubt of God , when we heare the devill hath ? Nay the second Person in Trinitie , not became as man only , but was man too ; tooke not mans shape , but his substance , mans body , soule and body both . But man , Gods creature , to become like God , to be as his Creatour ; that s such absurditie , such stupiditie , that the beasts might have said of Adam , Behold , the man is become like one of us . Yea and withall , such Ambition , such Luciferian pride , that the devills might cry , Ecce , Behold , man is become like one of us . For the Dragon and his Angells were the first , that fell into that follie . Nay one once indeed by pride turned beast . Proud Nebuchodonosor was driven from men , ate grasse as the Oxen ; his haires grew like feathers , and his nailes like birds clawes . Both Birds and Beasts might say of him , Behold this man is become like one of us ; and Iudas by malice turned devill ; Christ calls him so . The Feends might crie of him , Behold , this man is become like one of us . But man to be as God , deserves the scorne of God ; and is odious to man too . Reason loathes it , Eare abhorres it .

But how saith God , Like one of us ? Why not rather like us in generall ? Man haply usurpes upon Gods generall Offices , common to all the Persons . But hath any sonne of Adam ever singled out any one Person apart , and sought to be like him ? Some have , Epiphanius saith , Simon Magus made himselfe God the Father , Haer . 21. in Princ . And Montanus would be the holy Ghost : for his followers ( as Eusebius writes ) called him the Paraclete , i . the Comforter . T was Manicheus his madnesse too , Iewels Defence , Pag . 593. Nay , many have said , they have beene Christ , Christus hic , Christus illic : Christs selfe foretells it , there should arise false Christs .

To end this ; shall I finde you a man , that turnes my Text , inverts the termes of it , makes God mans mockage ? Vorstius , that denies , that God is infinite , confines him to place , saith he hath a body , with many moe like blasphemies , cries in effect , Ecce , Behold , God is become like one of us . Indeede Tertullian gives God a body . He is no warrant to Vorstius . For he was not Homo Ecclaesiae , Saint Hierome saith , a Doctor , but not Orthodox : and yet he meant not neither so grossely , as the Vorstian . Leave wee the Persons compared : come to the Comparison .

The Comparative Note is small , As one of us ; but one syllable , scarce so much in the Originall ; small in sound , great in sense ; as one of us , makes man Gods equall . Comparisons are odious , we say : this is . There is lawfull comparison ; compare with God , man may : some way , so we remember Iosuahs lesson , Da gloriam Deo , Give God the excellencie . Are we stronger than he ? saith Saint Paul ▪ Man and God there compared ; but God prefer'd . Put man under and after God , compare and spare not . But Sicut is absurd betweene them two . Caesarve priorem , Pompeiusve parem . — God suffers neither Superiour , nor Peere ; vouchsafes man many lovely names , his Ioy , his Iewell , his Sonnes , his Saints ; but not his Peeres . Yet finde I Abraham call'd Gods Friend , Saint Iames so stiles him , Gods selfe doth , Esay 41. and Friends are Peeres . They are meant properly . But Abraham is called so , Ob charitatem , not ob Paritatem , for the qualitie of his love , not for the equalitie of estate . The Kings friend , Scripture hath oft ; that is , his Companion , not his equall . Kings have no Peeres . Their Nobles are called Pares , but that s inter se , Peeres one to another , not to the King ▪ they are all his subjects . To be {αβγδ} as one of us , as one of the three Persons , no man can but Christ , who was one of the three Persons .

Nay , why not Sicut too , in sober sense ? What needs this Ironie ? Man is indeed like God . Moses saith it in sad sooth , In the Image of God created he them . Gods selfe saith it too , saith it seriously , not {αβγδ} one of them alone , all the Persons doe in deliberate consultation , Let us make man {αβγδ} in our owne likenesse . Man is Gods Image : Et omnis Imago similis est ei , cujus est imago , saith Saint Austin , Every image like him , whose image t is . Moses conjoynes Image and likenesse , Let us make man ( saith God ) in our Image , after our likenesse . Imago , quisi Imitago , t is not an Image , if it be not like .

Indeed Man is not Gods Image , as Christ was Gods lively Image , Heb . 1. 3. The expresse Image of his Person . Christ was so , as his Sonne ; not as Man , but as the Word . But yet man is Gods Image too , Saint Paul shewes how , In righteousnesse and true holinesse : by which two {αβγδ} & {αβγδ} , audendum est dieere , saith Trismeg . one may say boldly , that Man is as God , earthly Man a mortall God . Vertues are Gods Characters , a Greeke Fathers terme . Even a Heathen could say , Pythagoras , that Gods Image was {αβγδ} , doing that is good . Man may be thus compared with God , God with Man , with any thing ; may be , is oft in Scripture , in simili , not in Pari , as Logitians speake , may be like in something , but not Peeres . Lucifers ( ero similis ) would not have beene censured , had he meant but so . Man may be , must be like to God . Saint Paul bids be Imitatores Dei , followers of God ; Holy , as hee is : God commands that Sicut . Mercifull as he is ; Christ bids that Sicut too . In omni Imitabili , in truth , in goodnesse , in all Grace . Such Sicuts Gods censures not , scorne not man for them ; but craves them , crownes them .

But man will be {αβγδ} , Homers terme , equall to God : Know , as much as He ; Doe the same as he ; Be as great as he . For knowledge , Moses saith , Secret things belong to God , revealed things to us . But man will search into Gods secrets , set downe the day of Iudgement , define the just number of the Elect . T was Adams itch here , to know both good and evill . For Act ; Christ bids , Iudge not . God is Iudge , David saith . But man is bold to usurpe that Office . Man like to Sathan will ascend up to heaven : will doe more ; Sathan would but sit on the sides of the North : but man will mount up into Gods Throne , sit ons Gods judgement seat . God saith , Mihi vindicta , vengeance is Gods . But wee will be our owne avengers , take that office on us too . Pardon of sinne proper to God : Who can forgive sinnes , but God onely ? Said the Pharisee . Pardons as rife at Rome , as blankes at Lotteries . For the third , Gods greatnesse ; God is immortall , onely God , Saint Paul saith , {αβγδ} . So hath man made a league with death , and a covenant with hell . Let us eat and drinke ; for to morrow we shall die ? Peace foolish Epicure , heare the Serpent ; he saith , and Eve beleeves him , Non utique moriemini , you shall not die at all . But by me Kings raigne . saith God . There s a man , that saith , by me . Popes put crownes on Kings heads , and kicke them off againe . The earth is the Lords , saith David . Canonists say , the Popes . Spaine hath both Indies of him . Heaven is Gods at least , those Doctors doubt that too . The Pope commands Angells , opens heaven , opens and shuts it , heaven and hell . Hee doth not weare a triple crowne for nought . God to be ador'd , God onely , Christ told Sathan , Matth . 4. 10. The Venetian Embassadours cried prostrate to the Pope , Tu qui tollis , thou that takest away the sinnes of the world , have mercy upon us . None of their worne distinstions of {αβγδ} & {αβγδ} , of humane worship and divine , will serve his turne . Well may God say of him , Ecce homo , Behold , this man is become like one of us .

Nay there s a man , transcends this sicut , is not content to be as God , will be not {αβγδ} but {αβγδ} , not as God , but above God . Is there any Soloeciasme , that he samples not . The man would be but Tanquam Deus ; this man , Plusquam Deus . T is Francis Zabarels terme , Iewels Defence , p : 584. If God command ; he will countermand ; forbid , what God bids ; bid , what we forbids .

I know Papists denie ( shame forceth them ) that the Pope dispenseth with Gods Law . And Molinaeus avouching it , Index expurgatorius bids to blot it out . But that s all one : they may not write it ; but he will doe it . With the Lawes of the Decalogue Gods selfe can not dispense , Aquinas saith . The Pope can ; doth at least . Tapperus Dean of Saint Peter in Lovain saith , the court of Rome licenceth some things , many things that Christ can not .

Schoolemen teach , Gods Law , especially the tenne Commandements are indispensable . But Canonists hold the contrary , ( and the Court 's above the Schoole ) neither New Testament nor Old , neither Law of Nature , nor of God , can stand against the Pope . Hee dispenseth with them all . Nor doth onely , but may not De facto , but De jure ; Potest , saith Gratian , he may doe it . Such is the plenitude of the Popes power , that makes even God controllable by man . There s appeale from God to him ; none from him to God : that Canonists say too . So he is Gods better , God must be faine to change the note , the comparative note a little , {αβγδ} Behold , man is become more than one of us . The Lord humble him , humble us all , our hearts are all too high , represse the pride of our spirit by the power of his Spirit ; subdue us to his will , to serve him in righteousnesse , in holinesse , in lowlinesse , all our life , for his Sonne our Saviours sake , Cui cum patre , &c.

A SERMON PREACHED ON IOB . The third Sermon . IOB 2. 9. Curse God , and Dye .

BE pleased to heare ( .. ) words indeed not fit for religious eares to heare . Yet God having recorded them , heare them , though with detestation ; a foolish Womans words , Iob 2. 9. Curse God , and Dye , Iobs Wives words to her Husband ; words wicked and blasphemous : at which Iob must have rent his cloathes ; but that he had none on . Curse God , saith shee , and Dye . There is {αβγδ} , and {αβγδ} , corrupt and rottenwords , Pauls termes , but too good for them . This is Portentiloquium , a monsters speech ; Serpentiloquium , the Serpents selfe , the devill , could not have spoke a speech more devillish . And indeed Iobs Wife is but the devils mouth . He had said before , Iob would curse God , ver . 5. Shee bids him here , Maledic , Curse God . Shee is but the devils ●ccho ; the phrase his , before hers ; Curse God , the devilles Dialect .

Saith God , Let us make Man , an Helper fit for him ? The Serpent finds the woman an helper fit for him . Adjutorium Diaboli , non Mariti , Augustine Sathans helper , not Iobs . The Woman , Sathans Solicitour , his Agent to tempt Man . Iob is a Towre , strong and high : Sathan would faine scale it , makes his wife his ladder ; would faine batter it , makes her his engine , The devill had done all he could , to foile Iobs faith ; could not doe it : the Woman helpes him . The subtill Serpent had of purpose reserved her for this feate , preserv'd her for the nonce . God had put Her also in his power , all that Iob had , in Sathans hand . The ravening Lyon had raged on all the rest , cattle , servants , and children ; he had dispatcht them all . Would he have let his wife live thinke you , but for some wicked end . Yea the furious fiend ( God enlarging his commission ) had seasd upon Iobs selfe , smitten his whole body with an evill boyle . He might have devoured the woman too . T is strange , he did not . Fire and water ( wee say ) have no mercy . Thinke you the Devill hath ? Will he save any , whom he may destroy ▪ especially the wife ; who when all comforts faild , yet he might thinke shee would be a helpe unto her husband , to counsell and cherish him , to doe him all the ease shee might . But he had tryed the frailtie of that brittle Sex in a stronger woman , then Iobs wife , in Eve . This was Eves daughter : Iacobs daughter indeed , the Rabbins say ; that would serve . Dinah , a wanton maiden in her youth ; shee had beene the bane of one husband before , of one that would have beene her husband , Sichem , Emors sonne . He will spare her of purpose : none so fit as she to spoyle Iob too . Maledic Deo , bids him curse God . Nor is Sathan deceived . Dinah playes the Eve ; had she found Iob an Adam , Morere , would have followed indeed . Eve gave Adam an Apple ; Dinah gives Iob a Peare , a choake peare ; offers him at least ; but he repells it ; she tempts him ; but he yeelds not . Leave we the woman ; heare the words . Words like Iacobs yeares , few and evill . Few , tria sunt omnia , but three . Evill , one good onely , God : as Christ betweene two Theeves , so it betweene two odious things , cursing and death . Iobs wife hath conjoynd them , curse God and dye . Let me sunder them . An Act , to curse ; the Object , God ; the end , to dye . Curse God , that thou maist dye . Of each severally in order .

First for the act , t is odious , but assiduous . Curses are common in mens mouthes , mens , and womans ; childrens too . Of them , and oathes , streets , all places ring . What fearefull execrations , direfull imprecations may every care heare every where ? should not God shorten those dayes , saith Christ , no flesh should be saved . Surely , should not God shut his cares against curses , no soules would be saved . The whole earth had long since beene carryed headlong into hell . So frequent is the act , and so generall the agent ; the evill so infinite , that is wisht , and the object so ample , that is curst .

For the act , men curse not onely in extremities , extremitie of wrong , or paine . That impatiencie were more pardonable . Orphans or Widdowes opprest , if they curse , t is no marvaile ; or any one unjustly vext : t is in the bitternes of their soule . That the damned ghosts in hell blaspheme God in their torture , as Saint Iohn writes in the Apocalypse , t is not strange neither . Paine will force passion , especially from a godlesse mouth . Not onely in the dicing house , or drinking house , where Sathan fits on irreligious tongues . But in honest recreations , and on every slight occasion , yea of course , nay in jest , cursing is common with prophane ▪ mouthed men .

For the Agent , some man acts not some sinne . Caius is no swearer , Semproni●us is no lyar . Titiu● is no theefe . The Pharisee no adulterer , no extortioner , hee saith . But they all will curse upon occasion . Non est homo , qui non peccet , saith Salomon , there s no man but sinnes thus sometimes . From the tallest Cedar to the lowest shrubbes . There s not one can pleade Not-guilty . The poore curse the rich ; the rich requite them . Masters their servants , servants them . Every man his neighbour . No bond can binde from this ; not law , not love , not allegeance , not religion . Lawes least of all ; men set them light . Love does not . Fathers have curst their sonnes , Oedipus doth in the tragedie . Mothers have , Michahs mother , Iud . 17. Nor allegiance ; Curse not the King , saith Salomon . But Shimei did , curst David with an horrible curse . Religion doth not , which hath the name of binding , à religando . Not a man of Belial , but a man of God will curse under the Crosse . Paine will wrest a curse from a Saints mouth . Sathan , that great travailour that ( as he tells God here ) had walkt throughout the world , had well observ'd it , bids God try if Iob would not curse him to his face , if hee afflicted him . Hee lyed a little . Iob curst not God . But yet Iob curst . Iob a just man , that feared God , God even boasts of him , for his holinesse , yet extreme anguish made him curse his day , Iob 3. 1. seaven dayes and seaven nights he possest his soule in patience . But at last extremitie opened his mouth , forc'st it open , and hee curst . Peter , Christs Disciple , ( lest you may say , that s little , Iudas was so ) Peter an Apostle , an holy Apostle , not in paine , but in passion , in his feare did {αβγδ} , Saint Marke saith , did curse , {αβγδ} , Saint Matthew saith , curse himselfe .

For the matter of the curse ; what plague , what mischiefe doe not men in mood wish one another ? Instance would be infinite . Yet heare one of an Emperours , another of a Popes , both Barbarous . Nero wisht the world on fire , {αβγδ} . Martin 2. that all Germanie were a lake , and all the people drown'd in it .

Lastly for the object , that s as ample , as the agent . Who lives , whom no man wisheth evill ? No man does ; nay God does not . Heres , curse God . The objects amplitude exceeds the Agent : For man onely curseth ; but hee curseth not man onely , but all creatures . Malice wisheth evill , not to his neighbour onely ; his wife , man or maidservant , but also to his house , to his Oxe , to his Asse , to any thing that is his . Mainely to his person ; but yet also to his goods , which ( as the Schoolemen speake ) are ordine ad proximum , their evill is his hurt .

Cursing a wicked act , done 1. how soever , and 2. by whomsoever . For α . the former ; haply in my curse I wish but little hurt , or it is of course , or in merriment , or light passion . I sinne the lesse ; but yet I sinne , some say , venially . God keepe mee even from veniall sinne . But there is a man , David saith , loves cursing , whose mouth is full of it , who cloathes himselfe with it , the sonne of cursing , Peters terme . Sinne , any sinne is evill in one Act ; assiduous , it is odious . Custome makes it damnable . Schoolemen make cursing mortall so . But as Christ saith of swearing , sister to this sinne , sweare not at all : so would the Apostle bee constered in this too , Noli maledicere , Curse not , saith Paul , curse not at all . Not habit onely is forbidden , but Act too . Nay Paul bids in some like sinnes , lighter sinnes , then this , {αβγδ} , let it not bee so much , as nam'd . The terme hatefull , not the thing onely . Maledictio , mala dictio , a religious eare abhorres the very word . The holy tongue so hates it , that it hides and heales the malice of it under a terme of quite contrary sense ; shunnes the proper word , uses the opposite , blesse for curse . As Greekes call the Furies , Eumenides , i . gentle , and Latines the Destinies , Parcas , i . favourable , by the figure Euphemismus . As good manners let us not , to Persons of respect , to call some homely thing by the owne proper terme : so Sathan in this Chapter , and the first , spea . king to God , dares not name this thing , but by the contrary ; the 11. verse of the first Chapter , and the 5. of this , See if he will not blesse thee to thy face . T is not so in your Bookes , because the English beares it not : but t is so in the Originall . Cursing , a terme so course , that the cursed Spirit names it not . That s for howsoever .

Now for , By Whomsoever . Curse , All men doe ; none should . β , Iobs selfe the paterne paramont of all patience , you heard , he did . Ieremie did , a Prophet , 20. 15. No Man should , Man nor Angell . Michael would not , an Arch-angell , would not curse Sathan ; said , but the Lord rebuke thee . Cursing is one kind of private revenge . The Law forbids that , Gods Law , and Mans too . Be my wrong nere so great ; I may not curse . I usurpe upon Gods Office . Mihi vindicta , Vengeance ( saith God ) is mine . God and the Magistrate , Gods Lievetenant must revenge my wrong ; my selfe must not . Nay , if I curse , I doe worse . I usurpe not onely , I am more absurd , then so . I make my selfe a Iudge , and God my Executioner . To end this , Dirae , be Dei irae , the evill which I wish must come from God . Hee onely may curse , who can execute the Curse . That can God onely . Solus dominator , solus comminator , Tertullian . God hath made our mouthes to Blesse , not to curse with them . And God hath made us Men , not Serpents , to spit poison .

Now lest I be too peremptory , I must admit some cases , in which men may curse . Schoolemen make three kindes of curses , Indicative , Imperative , Optative . The first concernes us not , t is Obtrectation , Rayling , and Reviling . That s Maledictum , rather then Maledictio . The second , the Churches censure , excommunication ; I may not condemne it . There s an old Curser at Rome uses it much , abuses it much . T is lawfull , used aright . For it is not Mans , but Gods . That s Parergon heere too . My theme is the curse Optative , one mans wishing mischiefe , any evill to another . This hitherto we have censured , and made no exception : now we must . Else should the lawfull actions of Gods Prophets , and his Priests , of the Patriarks , and Apostles , and other godly men be condemned promiscuously . Yea and a great part of the holy Booke of Psalmes be put out of the Bible , as ungodly and uncharitable .

For what say we to righteous Noah , who cursed his grand sonne , maledictus puer Chanaan ? What to Isaacks speech to Iacob , Cursed be they that curse thee ? and what to Jacobs curse on Simeon and Levi ? The Priests Curse on the woman suspected of adultery , that her thigh should rot , and her belly burst ? What to Ioshua , and Ionathan ; but to David above all ? Saint Augustine shall answer it ; he speakes of David onely , but it will serve for all , Non optando dicit , sed prophetando praedicit , they prophesie , they curse not , they wish no evill , but foretell it . But what to Elias and Elisha ; the one cursed the two Captaines with their fifties ; the other the Boies of Bethel , The Text answers for the one ; t will serve for both , it was In the name of the Lord . So did Peter Simon Magus , thy money perish with thee ; and others more in holy Scripture . And so is the Curse of excommunication , In nomine Domini , ever in Gods name .

These Execrations warrantable all . Heare another , lawfull too . By which in the cause of my Country , or Religion , I wish misfortune to the Enemy . To any that shall attempt to hurt either , I will make no scruple to wish a Bridle in his lippes , and a Hooke in his nostrils . I will not say with Paul , Vtinam exscindantur ; but I will say with David , utinam confundantur , Let them be confounded that beare evill will to Sion . Out of these , and like cases , cursing is unchristian , and accurst of God . He that loves it , it shall light on him , saith the Psalme . It shall come like water into his bowels , and like oyle into his bones . T is time I leave the Act.

Heare now the Object . T were well yet , if wickednesse would be bounded here ; if malice would but curse his Peeres , one man another , and stay there . But sinne will be superlative , out of measure sinnefull : Man will curse God . Paine may moove passion , and misery haply cast forth a curse . Dinah might yet have counseld her husband to curse Sathan . T was he , wrought all the mischiefe , burnt his Sheepe , slew his Children , plagued Himselfe . Or he might have curst the Chaldees and Sabeans , that had carried away his cattell . Many will doe so ; curse their oppressours : and no more . Dinah thought that simplicity , with the dog , to bite the stone , and leave the caster . Shee knew , Sathan and men were but Gods instruments . She had heard her husband make God authour of all , Dominus dedit , dominus abstulit . He shall not be so silly , to curse Sathan : he shall set his mouth even against Heaven , and curse Gods selfe .

The Law forbids expressely , Exod . 22. {αβγδ} thou shalt not curse the Gods . There s {αβγδ} too , as t is here ; but meant of men , Iudges and Magistrates . Earth-gods we may not curse . T is the Lord God , Iobs wife meanes , bids him , curse Him . The curser of Father or Mother , dies the death , Exod . 21. Solomon saith , Ravens shall pecke out his e●es , and Eagles shall eate them . Curse no man , not thine enemy , not thy persecutor , Paul bids . Nay thou maist not curse the devill , without danger to thy Soule , Iesus Siracke saith . What a cursed counsell gives this woman then to Iob , to curse Gods selfe ? curse God . Here s a throat , an open sepulcher , steames forth stench and rottennesse . Iob saith ( t is afterward ) his Wife abhord his breath : Better might he hers , belching out such blasphemy .

God to curse man , that s just . For to sinne belongs a curse . Christs selfe , Gods Sonne , taking our sinnes on him , became a curse , Paul saith . For he was crucified for our sinnes : and God saith , Cursed be every one , that hangeth on the tree . But Man to curse God , the Creature the Creator , that s impudent impiety . Iobs wife puts ( Morere ) last , Curse God and dye . Shee should have put it first , Die , rather then curse God , and so Iob does , will suffer any thing rather then blaspheme . God had sore smitten him : yet still hee praises God , cries Benedictus , not Maledictus . Yea so great is his patience , and his faith so strong that hee cryes out afterward , Though God shall slay mee , yet will I trust in him . Peace Eve , cease Sathan ; you have not Adam heere . Say , doe , what you both can , Iob will not curse God .

The last terme is the project , & morere , and die . There are teeth , speares and arrowes , Psal . 57. 4. Here 's a tongue is so . A sword , a rasour , Davids termes too ; cursing , and death . Her counsaile is to curse , and her end , that hee may die . And indeede a man in misery will gladly die . Life is sweete , but not in paine . Death is welcome in affliction . Ionas and Elias , Prophets both , prayed they might dye . But must desire of death induce mee to curse God ? God may restore mee : he did Iob . Say he will not ; yet must I doe no act against my life . Iob calls his friends , miserable comforters : well may hee call his wife a miserable counsellour . Men give sometimes a medicine worse then the disease . Shee does here . To ease paine , shee prescribes sinne . Shee deemes his fittest Physicke , death . The readiest way to it , is to curse God . That sinne shee thought God would judge instantly ; would strike him , if hee curst with present death . As if she should have sayd , pray never so much ; God will not take thy life , and so ease thee for thy piety . Curse God , and force him to kill thee for thy blasphemie .

T is marvaile shee mooves him not to slay himselfe : that s no lesse sinne of the two . Discontent is oft desperate , is tempted easily to selfe murther . The devill in distresse tempts many so ; Ecce funem , ecce aquam : will himselfe offer them , a cord , a knife ; bid strangle , drowne , or stabbe themselves . Iobs wife doth worse ; bids him curse God . So hee shall stabbe God , Levit . 24. 11. {αβγδ} spoken there of a blasphemer ; hee thrust God through ▪ Yea Iob should be like Iulian , Iulian the Apostata , smitten by God , throw up his blood into the aire ; breath out his ghoast blaspheming , vicisti Galilaee . This point craves larger speech ; but I forbeare .

Look we back now if you please , and see , if we be right . Am I not mistaken ? Have I not mis-read my Text ? T is in your English bookes , Curse God ; in all . But what if Translatours have all erred ? T is in the originall Hebrew {αβγδ} Blesse God . Then have I slandred Sathan , and Iobs wife . Good woman , shee saith well . Doth shee not ? bidding her husband to blesse God ? Nor would the Devill neither be belied . It was his terme too . Fit , wee recant it , and make satisfaction both to him , and her . Nay not the Hebrew onely , but the vulgar Latin too , hath it , Blesse God , both in the womans speech , and Sathans . The vulgar Latin of such authority ; that did it varie from the originall , wee must thinke , the Hebrew rather erred , then it , saith Gretser a Dutch I●suit . Yea and Arias Montanus , that great Rabbin too , in the Interlinier volume of the King of Spaines great Bible , hath Benedic too . Wee must not say , for names sake , because his name was Benedict , but of his deepe judgement . Yea and some others also both of Iewes and Translatours conster , and translate it so . So let mee too a little by your learned leaves ; though I doubt , t will doe the devill nor the woman no great good . Let me relent a little to that reading ; let it be Blesse God . For it is very true , that naturally and properly the Hebrew word sounds so . But what then ? Iobs wife is where shee was ; nere the better woman for this word . The word good in it selfe ; but not in her mouth . Though the word be to bee warranted ; yet her sense is to be censured . For it is but a meere Ironie ; shee speakes but {αβγδ} , derides Iobs pietie : that hee should blesse God , still blesse God , in so many miseries , in a world of woes . Her hearty meaning to divert him from devotion , to mutine against God . After the newes of the losse of his Oxen , of his Asses , of his Sheepe , of his Camels , of his Servants , of his Sonnes and Daughters , by messenger after messenger , Iobs answer to them all , was {αβγδ} blessed bee God . His wife in her profanenesse alluding to his terme , cries {αβγδ} blesse on , blesse on , and dye . Or as Tremellius discreetly hath it too , a Iew , and as learned as Arias Montanus , standest thou still in thine integritie , blessing God , and dying ? T is all one . Shee meanes , his religious acknowledging of God , his blessing of his name , all his humility and piety was in vaine . As the Atheists say afterward , what good get wee by serving God ? and what profit is t to pray to him ? Shee bids him in scorne , hold on in his holinesse , Benedic & morere , blesse God , and perish .

Mical thought David but a foole for his devotion , when hee danced before the Arke : thought him so ? cald him so . Iobs courage in his crosse , his constant patience and pietie , his wife holds meere simplicitie , senselesse stupiditie . There 's one Rabbin indeede , Moses Gerundensis , to save her credit , would faine make the best of it ; takes advantage of the terme , and makes her meane more holinesse , then shee had . Benedic Deo , & morere , give God thankes even unto death . A very charitable Iew . I would I could excuse her too , for the honour , wee all owe to womens sex . I can not . Iobs selfe , who knew her best , and heard her speake , shewes her meaning by his answer , saith plainly , shee spake like a foolish woman .

The word is {αβγδ} , as Grammarians terme it , indifferent to two senses , to Curse , or Blesse . The former is more odious , to bid him Curse God . But the latter bad enough , to bid him , Blesse him , in an Ironie . Nay the latter worse indeede , posterius deterius . For it both meanes the first in earnest ; and the figure makes it more malitious . In the first verse of the Psalter , there 's {αβγδ} and {αβγδ} and {αβγδ} three degrees , ungodly , sinners , and scorners . The last the lewdest . Iobs wife had beene but impious , had shee sayd , Curse God , had sayd so plainely . But the trope hath further tainted her , added scorne to her impiety . Ludus stulto facere scelus , Solomon saith , a foole makes a game of doing that is wicked . Iob calls her a foolish woman , not for that shee speakes a wicked word onely ; but for that shee playes with it , speakes blasphemie with a jest . Bid a man blesse Baal , bid with scorne . Elias did ; Cry aloud , saith he ; for he is a God . Baal is but a prophane Idoll . But the holy God of heaven , let no man bid , either curse him in earnest , or blesse him in scorne . {αβγδ} , God ( saith the Apostle ) will not be mocked .

God give all Christians Iobs spirit , not his wives , even to blesse him in affliction , to humble themselves under his holy hand , till hee shall please to ease them , and to cry under their Crosse , as Iob did under his , Blessed be the name of the Lord .

A SERMON PREACHED ON IOB . The fourth Sermon . IOB 13. 15. Loe , though he kill me , yet will I trust in him .

IOBS constant resolution of confidence on God , doe God what he please to him . Two propositions knit together with a connexive particle , or a discretive , all is one , If he doe , or Though he doe kill me , I will trust on him . First ( if you please ) untie wee them , and consider them asunder , then unite we them againe , and treate of them together . The Hee is God , the I is Iob . God killes sometimes . T is not Gods Act , Gods Worke , t is Opus peregrinum , Esaies terme , his strange worke , unkind to God , to kill . In him we live , Paul saith . Hee gives {αβγδ} , breath and life to all . The Prince of life , Saint Peters terme ; The Lord and giver of life , called so in our Liturgie . Moses calls Eve , the mother of all living : surely God is the Father of all living ; breathed life first into man . Death came by the devill ; is his tooth , Mors ( saith Saint Aug. ) a mordendo , is himselfe , Mors diabolus Death is the devill , saith the same Father ; plaies the devill at least , is that Abaddon in the Apocalypse , destroyes all men . Yet God sends death , first threatend it to sinne , then inflicted it for sinne . God sent ( saith the Psalmist ) evill Angels among them : Death was one of them . He is therefore said to kill . Though he will not death ; Nolo mortem , saith God , that is hee takes no joy in it ; yet hee sends it for sinne . Though he delight in life , quickens all things , Saint Paul saith ; Life his kindest and most proper Act ; yet he kills too , both Vivificat & mortificat , Hannah saith in her song . Gods selfe saith , I give life , and I kill , Deut. 32. God slew Iudahs two sonnes , Onan and Er , would have kill'd Moses , Exod . 4. Moses saith , hee slew all the first borne in Egypt ; kill'd mightie Kings , David saith , Og King of Basan , and Sehon . Thou hast slaine , saith Ieremie . T is out of question , that God kills .

Come to Iobs confidence ; that s more questionable . Iob a Gentile trust on God ? An Edomite , one of wicked Esaus posteritie ? Why not ? His countrie is no prejudice to his confidence on God . The winde bloweth where it listeth ; and Gods Spirit breatheth , where hee pleaseth . There are Fearers of his name ( Saint Peter saith ) in every Nation . Even in the land of Hus , God hath a Iob to trust on him . Gentiles are {αβγδ} , lawlesse , Saint Peters terme , {αβγδ} , Saint Pauls . But grace had made Iob a truster in God . Even Christ was bred in Galilee , Galilee of the Gentiles ; the blessed Virgin both bred and borne there too . Enough of the single sentences apart : now unite we them againe , and consider , how they hang the one upon the other : Though hee shall kill me , yet will I trust on him .

You have heard ( saith S. Iames ) of the patience of Iob : you shall see it here and his trust on God together . It pleases God for our exercise and triall , exercise of our patience , and trial of our trust on him , oftentimes to crosse and afflict his dearest children . He is pleased most times to censure them for sin . Why say I pleased ? It is no joy to him : he is forc't to punish them . Yet not to punish neither ; there s no punishment to the righteous . It is Monitio , not Punitio , chastisement , not punishment ; he but chastens his children . But his crosses often are meerely meant to trie them . The triall oft so sharpe that a godly man for it shall be reckond for a sinner ; to have done some grievous , hainous , extraordinary sinne . T is Iobs case ; his friends observing the strangenesse of his Crosse , thought him a wicked man , not thought onely , but flatly pronounc't him a transgressour . Let a Viper leape on Pauls hand , hee is a murtherer . This trial● God puts often home , tries a man in his fire , like gold , seven times , adds crosse to crosse , one affliction to an other . Sept●es in die ; saith Solomon , the just man falls , not trippes onely . God fells him to ground , doth it Septies , often , to day , to morrow , every day , seaven times in one day ; fells him not onely ; bruises him , wounds him , maimes him ; more , hazards his life ; hazards it ? Happly kills him right out . Thou hast thrust sore at me , saith David ; Gods arrowes stucke in him ; David an other Iob . But Davids afflictions were but some of them for triall , most were for his sinnes . Gods crosses are my theme , such as Sathans owne wit could not invent worse , the devills devise all , his head and hand in all . En , quicquid ejus est , in tua manu est ; all that Iob had , God permitted to his mercy ; mercilesse destroyer . Iob indeed saith , God did it all , cries Dominus abstulit , That s true too ; God did , but by the devill .

Iob was the greatest man in all the East countries , the Greeke Translatours say , for Birth , the Paraphrast , for Wealth ; had 7000. sheepe , 3000 Camels . 500. yoke of Oxen , and 500. she Asses , and a great family . God had blest him too with children , seven sonnes and three daughters , all growne up , and stated ; every one had his house : and , which must be a great joy , and comfort to their Father , all loving one another . This mans faith God will prove , will trie his trust on him . God knew it well enough ; for he told it Sathan , told it him twice , Seest thou not my servant Iob ? But he will have both him , and all men know it in all ages . Christians did in Saint Iames time , Audisti● ▪ ye have heard of it ; and you ( beloved ) here Auditis , heare it now . T was knowne to God before ( Saint Ierom saith ) Intrinsecus , knowne privately , Soli Deo , sibique , Greg . to God , and himselfe onely . But God will have the world to take notice of it too .

First , his Oxen and Asses the Sabeans tooke by violence , and slew his servants , all save him onely that brings word of it . Before he could tell this , comes newes , that fire from heaven had burnt his sheepe . While that was telling , other newes , that the Chaldeans had driven away his Camels . In the middes of it , that a tempest had overthrowne the house , where his sonnes and daughters were , and slaine them all . Oxen , Sheepe , Camels , Servants , all hee had , his deare children too ; lost at once , in one day , in one houre . His beasts by Robbery , that skilled lesse ; t was but mans malice ; and his Sheepe by lightening , more tolerable too , the devills worke ; we use to say , there s a Feend in such foule weather . But his children unkindly by Gods hand ; God is against him too . Fire from Heaven , Winde from the Earth , Theeves from the Borders , Sathan from Hell ; Heaven , Earth , and Hell ; Men , Devills , and Gods selfe , had in a sort conspir'd against him .

Poore Iob , distressed , miserable man , what saith he to all this ? Even what the meekest man on earth , Moses selfe , could not have mended , Dominus dedit , Dominus abstulit , The Lord hath given , and the Lord hath taken away . Cries Paul , O Altitudo ! Let me , O mansuetudo ! O admirable meekenesse ! Nay , not meekely onely ; sweetly too , divinely ; the voice of an Angell , rather than a man , cries Halleluja , thankes God for afflicting him , Blessed be the name of the Lord . Wee crie Benedictus Deus in donis suis , blesse God when he blesseth us . But who cries Benedictus Deus in poenis suis , blesses God when he curseth us ? Benedictus is in every mouth for receipt ; looke if for losse there be one in all the Scripture .

Iob here hath dueld with the devill , Impar congressus , but is Conquerour ; is more . His first speech , Dominus dedit , makes him that , his humble acknowledgement , that hee had all from God . But his Benedictus , to thanke and praise God for taking all away , this is {αβγδ} , Pauls terme , makes him more than a Conquerour . It would have done the devill good , if he would but have said , The Lord hath given , and the devill hath taken away . That had beene a confession of some power in him . Iob would not honour Sathan so , knew , he does nought , but what God lets him ; ascribes that to God too , Dominus abstulit . That conceit vext Sathan . But if Iob in that conceit would therefore have curst God ; that would have made amends . But to praise God for it too , that was Diaboli Gorgon , it astonied him ; a Vade Satan , he endures it not , gets him gone , gone for that time .

But the devill hath not done ; hee hath spent his spight in vaine ; will moove God , if he may , to try Iob further . So God does ; but to Sathans further foyle , and Iobs rich reward at the trials end . Sathan had said , let God touch all , Iob had ; he would blaspheme , would curse God to his face . Iob hath prooved him a lyer , & adhuc , saith God , thou hast mooved me to destroy him ; yet he stands fast , and trusts in me still . That tryall therefore Sathan slights , though his owne motion , Skinne for skinne . The malitious spirit extenuates Iobs patience ; saith , to escape a greater mischiefe , a man will beare a lesse ; will part with all he hath , to save himselfe . The merchant in a tempest , will cast out all his fraight , rather then drowne . Who to save his life , will not lose his goods ? Children , and all ; shift they for themselves ; he will save one .

Must I dispute ( I would not ) with the devill ? His Argument is neither true , nor pertinent . Skinne for skinne ? t is false , I will redeeme my Sonnes death with mine owne . The brute creature will . Iob would have dyed ( I doubt not ) to have saved his Childrens lives . David had a dozen , would for one , a bad one too , yet he cryed out , Oh Absalon , my Sonne , my Sonne Absalon , would God I had dyed for thee , Oh Absalon , my Sonne , my sonne . The Midwife haply in hard birth , let s the Child dye , to save the Mother . But I count it not a Child , till it be borne : nor will haply the mother thanke her for her paines . It is true ( quadam — tenus , Skinne for skinne . One will hold out his arme , to guard his head ; cut off one rotting member , to save all . But a Parent will lose all for a Sonne , a mother specially . Secondly , Skinne for skinne , Sathan argues idlely , speakes not to the point . A man will give all that he hath for his life ? Iobs life was not in question , life nor limme . God had forbidden he should touch his Person . But that Sathan ( they say ) is blacke , he should blush to reason so , nothing to purpose .

Leave his Reason , heare his motion , a second motion , more malicious then the first , Touch his bones , and his flesh : prayes God , enlarge his license . They before were excepted . Now God grants that too , is pleased to try Iobs patience so . Sathans second Onset , hath leave ( saving his life ) to doe his worst . Fire and Water ( we say ) have no mercy ; we may sweare , Sathan hath not . Christ told his Disciples , Sathan sought to winnow them . Here he will Iob , and try him thorowly . Poore man ; he must to the Fanne , to the Furnace againe . God by Sathan smites him with boiles and sores , not ordinary , ulcere p●ssimo , of the fellest , the worst kinde , most tormenting ; and that , not in Head , Hand , or Hippe onely , but all over , à planta ad verticem , from crowne of head to sole of foote : so as not his fingers ends were free so much , as to scrape the scab , be my phrase , I pray you , not offensive , or to wipe away the purulent matter , but with some shell or shard . And that on a base couch ; in ashes , that s the best : the vulgar Latine saith , In ster quilinio , on a dunghill .

Oh the cruelty of Sathan ! Oh the patience of Iob ! Nay , shall I dare cry out , Oh the patience of God! that would suffer his Servant , a just man , that feared God , and shunned all evill , to be throwne downe so indignely , from such highth of honour , to such depth of shame ; ●o sit , which the most miserable Lazar never did , upon a dunghill !

Hath the devill yet done with him ? Hee hath not . That which is worse , then all this , might vexe Iobs soule yet more , his Wife , who should be his comfort in such case , turnes devill too ; tempts him to despaire , bids in the devils dialect , Curse God , and Dye . Never ( I thinke ) before , had man to any woman , woman to any man spoken so wickedly . What saith Iob to all this ? Nothing a great while ; Curae leves loquuntur , is not patient onely , Silent too ; till his wives wickednesse forced him to speake , to speake , to rebuke blasphemy ; Silent else . Strange strength ; paine will make Hercules cry . But in his speech to her , he showes his Faith , that for all his torment , yet he trusts in God . Shall we receive good , saith he , and not evill at Gods hand ?

Well might his wife say to him , he continued in his righteousnesse , he does more , proceeds in it ; justus ante , saith Gregory , post flagella justior ; he was just before his triall , is more just now , holds it equity , God should send us soure things , as well as sweete . Gregory bids note two things for our comfort in afflictions , Quales & Quantae , their number , and their waight . If they be grievous , they be lightly few , if many , they be light . Iobs are both great and many ; and yet is not discouraged , trusts still in God . The tenth part of his misery would have made a man despaire , another man ; Iob does not . Sathan his Combatant hath once met with his match , with more , is overmatcht . Iob hath foild him againe . In wealth , in losse , in health , in sores , is semper idem , changes not , still a truster in God .

Let me not yet lye , to honour Iob ; I must not quit him quite from all impatiency . He was ( as God saith ) a just man , but a man . As Eve was in his wife , she tempted him : so Adam was in him , flesh and blood , some infirmity . Extreame paines , and long sorrow , provokt besides by his upbraiding friends , miserable comforters , made him sometimes forget himselfe a little , and speake ( as Moses did once too ) unadvisedly . The holiest Saint on earth hath trespast so ; well , if not worse . But hitherto I am warranted to justifie Iob ; in all this , Iob sinned not , saith God . 2. 10. Nec loquens , nec tacens , Augustine , neither silent , nor in speech ; neither in word , nor deed , saith Gregory . In the first triall , poore in state , but Corde ditissimus , rich in heart , August . in the latter , foris putrescens , sanus intus , though sore in body , sound in soule . He stood like a towre , one writer termes him so ; not all the devils battery could shake his faith . God to seeming forsooke him , used him , ( hee saith ) as an enemy . Yet in his trust he cries , Post tenebras spero lucem , after all those overcasts , hee lookt to see againe the light of Gods countenance . God thrusts sore at Iob ; but Iob trusts still on God .

God will trie Iob no further ; Sathan dares moove him no more . He sees , it bootes not . The oftner the gold comes to the fire , it is the finer . Sathan but refines Iob . Two motions he had made ; the wicked tempter cald them but touches both . Touch all he hath ; and , touch his bones and flesh . Man may cry to Sathan , Noli me tangere , touch me not , needs pray to God he may not . The devils touch is destruction . Iobs substance , servants , and children perisht by his touch ; his bones and flesh consumed by it . His life had too , had not God excepted it , bidden him save it . Sathan bidden to save ? That s no Act for him : he is Abaddon , the destroyer . Had not Gods selfe preserved Iobs life ; Sathan would have toucht it too . What if God had let Sathan kill him too ? Yet even that too notwithstanding , holy Iob would Trust on him .

I presume , you looke to have that proved ; Is it not my Text ? Else ( you will happly say ) I have done nothing . I pray , you will trust Iob ; you may , a just man . Yet t is the Preachers part to prove his Text . The proofe hard , because God tried not Iob so farre ; he killd him not . But Iobs constancie in the trials , you have heard , that s proofe enough . They were more bitter than death . Had God kild ●ob outright , he had done lesse to him , than he did to him . But ( by your learned leaves ) I should but Actum agere , to prove this point : It is done already . Iob meanes the terme in Metaphor . Gods heavy hand on him , in his losse of state and children , and his tormenting paines , he calls Gods killing him .

A mans state is called his life . The poore widow in the Gospell cast into the Treasurie {αβγδ} , Her whole life . A mans substance is called {αβγδ} often there . Poets and Philosophers call it {αβγδ} , a mans soule . Iob had lost it ; God kild him so . Wee count our children , our life too ; Give me children , saith Rachel , else I die : {αβγδ} , sweeter to the Parents , than their life . Iacob would die for the losse of one of twelve . [ I will goe downe to the grave unto my Sonne . That was Ioseph . He said as much of Benjamin ; and Iudah told Ioseph , that the fathers life hung on the childs . ] Iob had seven sonnes , three daughters , lost them all , God kild him so . The anguish of his sores , they innumerable , it unsufferable , was a death worse than the former . It made him ( like Saint Paul ) to Die daily . In paines ( saith the Tragicke ) {αβγδ} , life is not life , t is death ; t is worse than death , God kild Iob so . Yet he dispaires not , remaines still in his righteousnesse . Here was Gladius , gladius , the Prophet doubles it , Duplicetur , saith Ezechiel , his goods , his children , his owne person , Triplicetur , saith the Prophet , God kills him thrice . Yet he despaires not , trusts on God for all this , Though he kill me ; I will trust on him . A generous , magnanimous , heroicall resolution , worthy of an Ecce , a Behold , to goe before it : and so there doth in some Translations . The Genevah hath it , and our last had had it too , ( for it is in the Originall ) but that it was thought fit to turne it otherwise , to be made a particle , not demonstrative , but discretive . It deserves and needs an Ecce , deserves for Iob , needs one for us . For we are Iobs , all of us ; whether rich or poore ; for he was both at times . But we doe , as Job , few of us . He both in wealth and want trusted on God ; most of us in neither . The man of wealth saith to the wedge of gold , Thou art my confidence . The poore man saith , I will steale rather than starve . Am I betweene both ? Yet I trust not in God . Be my Condition , Magistracie , Iudicature , Trafficke , or Trade , Office , or Handy-craft : I will lie and sweare falsely , bribe actively and passively , cheat and extort , use Covin and Ravin , and unrighteously corrade much Mammon of iniquitie , to leave my Sonnes Lands , and raise my Daughters Portions . Will the Preacher presse me with Deus providebit , God will provide for them ? I will not trust to that . Will he say , God will curse my evill gotten goods ? My children shall waste them , and they shall corrupt my children ? I will adventure that . I will get , what I can , how I can : what shall become of it , Viderit posteritas . I must end . Hast thou Honour , Health , Riches , or Children ? Say , Dominus dedit , God hath given them . Art thou bereft of any of these foure ? Crie , Dominus abstulit , God hath taken them . Ioyne both in Benedictus , have thou them , or loose thou them , cry , Blessed be the name of the Lord . Say in thy prosperitie with David in the Psalme , Praise the Lord , oh my soule . In thy whatsoever crosse , say , Soule , why art thou so disquieted within me ? Trust on God ; he is my Saviour , and my God .

A SERMON PREACHED ON IOB . The fifth Sermon . IOB 19. 26. Yet in my Flesh shall I see God .

I Have here once before treated of Iobs faith , his confidence , his admirable confidence on God , that though he kild him , he would trust on him . Here I finde his faith againe ; but on another object . And as the former hath , so hath this , a Tamen too , another Nihilominus : there , though the Lord slay me , yet will I trust on him : here , though the wormes consume mee : yet shall I see God in my flesh . My theme is one maine Article of the Christian Creed , the resurrection of the dead . It is my Text but in Hypothesi , Iob speaks but of himselfe . But ex uno disce omnes , it is the case of all mankind . Iob saith but I ; but Saint Paul saith All ; saith it twice , to the Corinth . All must ; to the Romans , All shall . Here are foure severall termes ; an act , to See ; the Seer , Iob ; the object , God ; I shall see God ; the instrument the Eye : not the soules Eye : the understanding ; but the bodies In my flesh . In my flesh shall I see God . Of each breefly in order .

But first the termes must give a little leave to the note of connexion , Yet . A little word , but one syllable , but one letter in the Hebrew , but as materiall as the termes . Shall Iobs skinne , his whole body , rot , haply alive , certainly in grave , the wormes eate all ? and yet he see God in his flesh ? Flesh , skinne , bones too , all turn'd to dust , to nought , yet shall Iob behold God ? So hee saith ver. prox . With his eyes , hee having none ? What ailes Iob to speake thus ? Sathan by Gods licence had twice toucht him , in his body and in his goods . Hath hee toucht him in Braine too ? that hee speakes Non-sense ? For so hee seemes in the originall . The Hebrew will pose any learned man , to conster it ; the words are so unperfit . The vulgar Latin makes one sense , the Seventy another ; but both such , as the words will not beare .

Or say Iobs meaning be , as our Service booke hath Englisht it out of the vulgar Latin , I shall rise out of the earth at the last day , and shall bee covered againe with my skinne , and shall see God in my flesh . Though the Hebrew meane not so ; yet say , it doth : say that sounds to sense ; but sounds it well to reason ? Not the Atheist alone , but all gentiles will cry , Credat Iudaeus appella . The Corpse consumd to rise againe ; beleeve who list ; they will not . Nay , nor will the Iew neither , every Iew ; the Saducee will not . The resurrection a grand Paradox . The wisest of the world ( Saint Ambrose saith ) call it Stultum , a foolerie Saint Paul saith , {αβγδ} , not to bee beleeved . No point of Religion is gaine sayd Tam pertinaciter ( Saint Augustines terme ) so stiffely , so stubbornely , as it . Wee shall finde the Philosophers yeeld the soules Immortality , though that too Haesitanter . But the resurrection they deny Peremptoriè , cry , {αβγδ} , it is not . Post mortem nihil est , saith Seneca , all 's done when a man 's dead . {αβγδ} ( saith the Greeke Comedian ) death is immortall ; the dead never revive . The Athenians cald Paul , a babler , for avouching it , and the Iudge in open Session told him , he was mad .

Wonder not at heathens , strangers to holy Scriptures ; Christians have stumbled at this stone . Christs owne Disciples have ; much adoe to make them beleeve , Christs selfe was risen ; though they beleeved him to be God . Nay , Christs owne Vicar hath , Pope Iohn 23. Pope Paul 3. too . But Hereticks infinite , even from the Churches infancie , unto our age , have discreeded this Article , the Marcionite , the Manichee , 12. severall sorts I could rehearse to you . The Libertines and Anabaptists doe now . But though it be {αβγδ} , it is not {αβγδ} , though harsh Philosophie , yet sound Divinity . Reason must not rule Religion . It was Abailardus his errour in Saint Bernards time , to prove even profoundest points of Faith , by meare Philosophie . Tertullian shall end this ; hee calls Philosophers , the Patriarkes of Heretickes . Enough of the Note ; Is it not a little one ?

Of the foure termes , the person is the first , I shall see ; Iob shall . A α . second Absurditie . Grant a Resurrection , at which man shall see God . Yet Iob shall not , a Gentile . Shall one see God in heaven , that ne're knew God on earth ? Gentiles knew not God : they were {αβγδ} , Saint Paul saith , i without God . But sayd hee well ? Hee saith else where , {αβγδ} , I lye not ; lyed he not here ? Gentiles had many gods : that was their heresie . But therefore they were {αβγδ} . For {αβγδ} , is {αβγδ} , saith Iustin Martyr , multitude of gods is irreligion ; God ( saith Moses ) is one . Nay Iob is of wicked Esaies race ; and David saith in the Psalme , the wicked shall not rise . Hee doth not ; t is Non stabunt , shall not stand . He doth ; t is Non resurgent , shall not rise . The vulgar Latin Bible hath it so : and the Councill of Trent will have it to over-rule . Were not this but an Obiter , I would hope to accord the controversie . But be it so translated ; yet that the wicked shall not therefore rise againe at the last day , no papist will say , David meant . The Fathers expound it diversely ; but none so , save Lactantius . Saint Paul shall determine it ; he said plainely before Felix , that the Resurrection should be both of Iust and Vnjust .

It is a meere Iewish conceipt , held by their Rabbines , that the wicked shall not rise . {αβγδ} their Soules shall perish with their Bodyes . But grant that too ; yet Iobs shall not ; he shall rise and see God . For though Iob came of Esau , which yet Broughton a great Hebrician denies , must he be therefore wicked , because his Father , his Grandfather was ? No man will reason so . Then might Iob be lust , though sprong from Esau . Why say I , might ? he was . See his Testimoniall in the first verse of his history , an upright and Iust man , that feared God , and eschewed evill , Gods selfe subscribes it , saith it twice . The devill himselfe , called devill of accusing , could not gainesay it . Why then should not Iob cry in his holy faith , I shall see God ? Gods owne Sonne saith in the Gospell , Beati mundi-cordes , the pure in heart shall see God , But that sight Iob meanes not , the Visio beatifica , proper to the Saints ; Summum praemium ; Augustine , Gods richest reward , and the highth of all felicity in Heaven . The Privation whereof exceeds ( Saint Bernard saith ) the paines of hell . Yea Chrysostom saith more , Mille Gehennas , a paine more heavy , then a thousand hels . But Iob meanes haply here , but the generall sight of God , common to all the dead . All that rise shall see God , God the Sonne , the Iudge . The Prophet saith it , They shall see him , whom they pierced . Saint Iohn saith , Apoc . Every eye shall see him . Iob ( I thinke ) meanes no more , then his Resurrection , not his Glorification . More of this ( if I may ) afterward .

I should not greatly presse the Person here , my Text suppressing it , couching it onely in the verbe , but that the next verse expresses it , presses it too with great Emphasis , unexpressible in the English . Not barely , I , but I my selfe . There s more in the Originall : yea and the Translation hath more too I my selfe , & non Alius , not another , but my very selfe . Ego , ipse ego , non alius . Shall I now pray your more speciall attention , to some matter offered here , not ordinarily obvious ? Saving the worlds Creation , never was worke of God so full of wonder , as the Resurrection that I muse not , that so many , rather mervaile , that no more made question of this Article . I will note but such as fit this terme , I my selfe , not another .

A Corpse quite perished , not corrupted onely , Corruptio is in aliquid , but quite consumed to nought , to rise againe the same body , the very selfe same corpse , it was . Bury it ; t will turne to dust : burne it , there will be ashes . Thus there are yet some {αβγδ} , some reliques , some remaines , toward a Renovation ; All is not gone . Though Regresse in Privation , returne to former state be crosse to reason : yet Faith will hold it facill to God , to build anew the body out of those poore remaines , to restore it againe to that it was . But ex nihilo nihil fit , to make a body againe out of meere nothing , Faith will stagger at that . God did not so at the Creation , had some matireals , Homo ab humo , made him ( Moses saith ) of dust . Say , I beleeve this too , that God can of nothing make a body . For he did more once , made Adams Soule of nought , does still , makes ours , all ours so too . Yet to make it the same body , the selfe same , it was before , an {αβγδ} , a man of little saith , will cry , as Thomas did , Non credam , he beleeves it not . Great is Iobs faith , that does . God can make new of old ; that s but to repaire : or Magnum ex modico , much of a little , that s but to adde : Eves whole body of Adams single rib , God can renew , and multiply . But a thing utterly ended , altogether spent , perisht quite , clea●e consumed , to make it idem ens , that very indi viduum , it was before ; great is Iobs faith , to beleeve that .

But Faith need not goe so farre . Mans body is not quite consumed , utterly perisht , turned into nothing . T is but resolved into his first materials . Though we know not what , nor where ; yet God doth . Be it devoured by beast , by fish , by foules ; consumed by fire , or water : All is one . Vbicun que est , in deposito est , Tert . t is at Gods command ; who keepes it , and will render Suum cuique , to every man his owne flesh at the Resurrection .

Heathens here have put cases . One man in famine eates another : his flesh , that is eaten , turnes into his flesh , that eates him . When both shall rise ; whether shall have that flesh , the eater , or hee , that was eaten ? If the eater : then the other rises not the same man , hee was , is not ipse , but Alius . I answer , the man devoured shall have his flesh restored ; the eater , his repaired ; enough to make them againe the same individuals . A Child is borne abortive ; he shall rise a perfit man : what was wanting to full growth , God will supply . Hee is the same person for all that . Such a scruple to Saint Augustine , that he suspended his judgement , whether Abortives rose or not . A decrepit person , crookt with age , shall rise in the state of the body at the best . And so both Fathers , Schoolemen , all Divines , hold , All men shall ; shall rise , the old man in that state of body , which he had in his best age ; the Child in that state , which he should have had , had he lived to it . They ground it on that place of Paul , Ephes . 4. 13. that wee all shall have the measure of the full age of Christ . Late Divines ( I know ) expound that otherwise : I will not argue it . Christs age was three and thirty yeares . That s Aetas consistens , the Physitians terme , the time of most strength and vigour of mans body .

They adde , integrity , and sanity ; no mame ▪ or malady then ; but release from all both deformity and infirmity . For Christ ( saith Tert . ) is not onely Carnis Resuscitator , but Redintegrator too , will make our bodies glorious , like his owne . I say not , all shall have this honour , but the Elect onely . Nor doth this hinder identity , all this : we shall be the same persons notwithstanding . The old man is the same man , which he was , when he was young . Men sicke , or whole , maimd or sound , are the same persons .

To end this , there shall be change in Iob , great change in his externalls , in his internalls too , his soules endowments ; but it shall be the same Iob ; not Alius , but idem ; Alius in gloria , but idem in persona ; altered in many accidents , but idem suppositum , substantially the same . The same soule ; that no man questions : the same body too , {αβγδ} , Damasc . Ipsum ●orpus , ipsummet , the same , selfesame , very same body shall rise .

Iewes have from Heathens one grosse heresie , that oppugnes this ; the Cabalists call it {αβγδ} a Metempsychosis , Transanimation one soule to passe into , and possesse many bodies . Pythagoras said , his soule had beene in three men before him . Iulian the Apostata said , his soule was once great Alexanders . Phineas , Elias , and John Baptist had ( the Iewes say ) the same soule . So had Moses , Abel , and Seth . Herod had slaine Iohn Baptist : after , hearing of Christ , though the lived againe in him . Then Iob here is deceived ; his faith is false , if this be true . Hee shall see God , but Per alium , an other for him , not himselfe . Some other body shall haply have his soule , and Iob must see God in that body . Then doth not Iob see God indeede . For if it be but Iobs soule , and not his body , then it is not Iob . My person consists of my body , and my soule , my owne soule , and my owne body . If my soule see God in an others body , then it is not ● , that see him . Nay Iobs errour is worse yet ; neither shall Iobs selfe see God , nor an other ; neither ipse ego , nor Alius . No godly man shall ; the wicked onely shall . For all the soules of the godly shift their bodies , the Iewes say . No just man shall see God . Abel ( for example ) dies . Seth ( they say ) hath his soule . At the Resurrection Abel rises , but with a body onely ; for his soule went to Seth . He is but one halfe of Abel ; and so Abel sees not God . Or if his soule returne againe to him ; then Seth will want a soule ; and so not he neither shall see God . For the body can not see , without the soule ; Mens videt , saith the Philosopher , t is the soule that sees , that heares , that does all things : the body w●thout it , is meerely brute . Thus is the Article discreeded quite of the Resurrection . There s none , none at all , if neither the godly rise , nor the ungodly . I am too tedious in this terme ; heare the next . I take two together , an Act , to See , the Object , God .

Sentire est pati , Aristotle saith , Sense is Passion , not Act. Sight is β . γ . one . The bodies of the dead , of the righteous specially , shall have spirituall endowments ; one among others , Impassibilitie . How then shall they see ? But that Impassibilitie excludes not Sense . Else the life of the Saints should not differ much from Sleepe . They shall not thirst , nor hunger , nor feele paine : from such passion they are freed , from all passio corruptiva , which may hurt or offend . Nor is Sense meere Passion , but Active Passivity , Sight especially . Besides , the flesh shall rise , both Omnis , ipsa & integra , saith Tert . All , the same , and entire . Not onely any limbe , but not the least artery , veine , or sinnew shall be wanting . Much lesse the eye , {αβγδ} , the noblest and most beautifull member , that man hath . Some parts and faculties , wee shall have for the bodies perfection . The woman shall want neither brest , to give sucke , nor wombe to breed , or conceive . Neither man or woman neede Nostrill to smell , Tooth to grind , or Stomacke to digest . Yet because without them it is not Corpus integrum , it shall have them all . But above all other , the Eye , to see God . So Iob saith , he shall see God . See God ? God is invisible . No man ( Saint Iohn saith ) hath seene God , seene him with Eye , the bodies Eye : with Faith , the soules Eye , many have . That the Fathers meane , that say , the Invisible God is seene Invisibly . Saint Iohn saith , None hath ; but Iob saith , he shall : Shall see God , face to face in heaven . But that is Visio beatifica , proper to the Saints . But Paul saith more than Iohn , None either hath , or can see God , 1 Tim . 6. How then saith Iacob , I have seene God ? How saith Moses , that He , and Aaron , with his sonnes , and seventie Elders did see God ? Theodoret answers , Iacob saw God {αβγδ} , in mans shape . The other saw Gods glory , not Gods selfe . Not the Angells can see God , though Spirits as well as God . Christ saith , they doe , Matth . 18. 10. doe see his Fathers face . That meanes but Gods presence ; for God hath no face , as man hath . Gods divine nature is Object to no Eie . That Iob , that all men sha●l see Christ , at his comming ; it is because he is man ; They shall see him whom they have pierced , saith the Prophet . They could not pierce him as God . Iob shall see God in the man Christ . Christs selfe so consters it , Matth . 26. Iob meanes here but that sight which all shall see , that shall arise . By that sight of God , is meant but their appearance before the Sonne of God . How shall that be ? Iob saith , In carne , in his flesh . That terme onely remaines .

There s {αβγδ} , a Philosopher saith , Iamblicus , an eye in the soule : {αβγδ} , you heard before , the soule hath sight . Iobs bodily Eye shall behold God . Iob , to declare , he beleeves the Resurrection , rests not in saying , he shall see God , but adds , In carne , in his flesh . Though bodies perish't utterly , never should rise ; yet the soule having ( as you have heare ) an Eye , should see God at Christs comming . Had he said but barely , I shall seee God , he had borne no witnesse to the Resurrection : he therefore adds here , In my flesh .

Two old Arch heretickes earely opposed this , held that soules onely δ shall rise , bodies shall not , Manes and Marcion . The one madde , as his name sounds ; the other called for it by Polycarpus , Satanae Primogenitus , the devills eldest sonne . This odious heresie antient Fathers oppugn'd , and almost all Christian Creeds evidently crosse it , confesse expresly the bodies resurrection . Both Greeke and Latine Fathers have writ large tracts of it ; and the Apostle Paul is ample in this argument . You heare him read at every buriall . That Chapter is a Sermon sufficient on this point . Tertullian termes the grave , Sequestratorium , a place of Sequestration onely for the body . Places of Sepulture the Greekes call Coemeteria , the Dorters of the dead ; the bodies there but couch and sleep till the last day . The soules then shall resume them ; they shall rise at the sound of the last Trumpe . For the Resurrection is the rising of the dead . Soules are immortall , can not be said to rise ; the bodies only die . Christ will raise them , all mens bodies . The just he must ; for of those whom God hath given him , he saith , he hath lost none . Hee hath in part , if their bodies rise not . He saith , Non quenquam , but Tertullian reads Non quicquam , not onely any person , but not any part . Hee will redeliver them both all , and whole . Their soules were but their halfe ; should but they rise onely , there were losse . Christ should save but Dimidium hominem , the halfe of man ; which were Indignum Deo saith that Father , unbeseeming a Saviour . Soter , the most honourable of all Christs Epithets , implies both Salvum & integrum , safe and sound .

But besides Honour , Iustice craves it too , the flesh to rise , all flesh , be the dead , that own'd it , righteous , or ungodly . For shall the soules of Saints and sinners , the one be crown'd in heaven , the other damn'd in hell , without their bodies ? The bodies having wrought , whether righteousnesse , or wickednesse , as well as the soules ? the flesh , being particeps , In causa , not be so too In sententia ? saith Tertullian .

There s a cloud in Saint Paul , would be cleared , ere I end , a seeming contradiction . I shall see God ( saith Iob ) in my flesh . Flesh ( saith Paul ) and bloud shall not come into Gods Kingdome . The speeches seeme opposite , but are not . They differ somewhat in their termes , more in their sense . For termes , Iob saith , but flesh , Saint Paul , flesh and bloud : Iob , hath but sight of God , Saint Paul , inheritance of Gods Kingdome . For sense , Iob meanes the substance of flesh , Saint Paul , the qualitie . And Iob by seeing God , meanes but appearance before him , common to all men , Saint Paul , eternall life and glory , proper to the Saints , Saint Paul as well as Iob is for the Resurrection , spends almost a whole Chapter , the longest in all his Epistles upon it . Iob shall see God , Saint Paul denies it not . Though he were a Reprobate , not onely Esaues seed , but Esaues selfe ; yet he should see God . But a Reprobate shall not come in heaven . And Iob shall see God in his flesh , that is , in his true body ▪ but not in flesh and bloud , that is , in mortall corruptible flesh , but changed and made incorruptible . That it shall be in his flesh , in his owne , not in an others , that point was prest before . This place of Saint Paul I would not have held worthy the objecting ; but that it stumbled even Origen one of the most learned of all the Fathers .

A SERMON PREACHED ON THE PSALMES . The sixth Sermon . PSAL . 14. 1. The foole sayd in his heart , there is no God .

THe Argument of my Text is the Atheists Divinity , the breefe of his Beleefe coucht all in one Article , and that negative too , cleane contrary to the fashion of all Creeds , there is no God . The Article but one ; but so many absurdities tyed to the traine of it , and it selfe so irreligious , so prodigiously prophane , that hee dares not speake it out , but saith it softly to himselfe , it secret in his heart . So the Text yeelds these three points . Who he is ? a foole . What he saith , no God . How hee speakes it ? In his heart . A foole , his bolt , and his draught . I will speake of them severally .

The Psalmist hath suted the speaker to the speech . Saint Hillary calls it stultissimum eloquium , a most foolish speech ; who then should he be that speakes it but a foole ? For the speech , wee say in Proverb , is {αβγδ} , a mans triall , and his show . Loquere , ut te videam ; the Philosopher , to give judgemnnt what one was , did but crave to heare him speake . Clemens Alexander saith , a man is knowne , not {αβγδ} onely , but {αβγδ} too ; as well by speech , as actions . David in this Psalme hath both ? But this onely in my Text is enough to try his title , the title of a foole .

Fooles are rather faultie in superstition , then impiety . Hardly is one found that acknowledges not God , that doth not pray to him , and stand in awe of him , after his capacitie . Wisedome is more likely to make doubt of God : for it consulteth with reason , and with sense : and ( as the Apostle saith ) the things of God seeme foolishnesse to them . The old man in Aristophanes cries , {αβγδ} , O notable folly , to thinke there is a God . Primus in orbe Deos fecit timor , saith the Poet ; it was feare , the fooles passion , superstitious feare , that first brought God into the world . Of those whom God calls , there are not many wise ; it is the Apostles too . Nay , he hath a stranger Paradox , then all this , that hee that will be wise , wise to God , hee must bee a foole , 2 Cor . 3. How is it then that , Atheisme is here layd upon the foole ?

There is a child in yeares , and there is a child in manners , aetate & moribus , saith Aristotle . So there is a foole : for fooles and children , both are called {αβγδ} ; there is a foole in wit , and there is a foole in life ; stultus in scientia , & stultus in conscientia , a witlesse and a gracelesse foole . The latter is worthy of the title as the first : both voyd of reason ; not of the facultie , but of the use . Yea the latter foole indeed the more kindly of the twaine . For the Sot would use his reason , if hee could ; the sinner will not though hee may . It is not the naturall , but the morall foole , that David meanes , the wicked and ungracious person . For so is the sense of the originall terme . The ravishing of Dinah , and of the Levites wife , Amnons incestuous rape , Achans sacriledge , outragious and flagitious acts , are termed {αβγδ} not follies , but villanies . David himselfe , who best knew his owne meaning , expounds himselfe , Psal . 10. which is parallell to this : for whom he calls here {αβγδ} he calls {αβγδ} there , that is , a wicked man . Nabal , that was christned a Foole , is cald a man of Belial , that is , a wicked man . [ Dixit imprudens in corde suo : the imprudens is impudens , not witlesse , but shamelesse . ] So hath it pleased Gods spirit in Scripture phrase , to call sinne , Folie : and the wicked , Fooles : especially in the wisest booke that ever was writ , and by the wisest man that ever liv'd , the booke of Proverbs , where almost in every verse , the gracelesse sinner is instiled a foole . And indeede Theophilact saith very wisely , {αβγδ} , wickednesse is right folly ; to sell our selves for slaves to a most imperious mistresse , and a most malitious lord , the Flesh and Sathan : to enjoy a short pleasure in this world by sinne , to endure eternall torment in the next world in Hell . Nay the Sot ( saith Salomon ) trahitur ad vincula , is drawne unto the stockes ; but the sinner needes no haling ; he runnes voluntary into bondage .

Doth not the Greeke Text call repentance {αβγδ} , i . an after ▪ wit ? Surely then sinne may be justly called {αβγδ} , i . want of wit . The feare of God , is the beginning of wisedome : and a good understanding have they that doe thereafter . Be wise now , saith the Psalmist , {αβγδ} understand now ; man then begins to be intelligent , when hee begins to bee obedient . {αβγδ} , it is {αβγδ} ; Religion , it is wisedome : Insipientis est dicere , non est deus ; it is the speech of a foole , to say there is no God . Nay David deales here mildly , in calling him a foole : in the 75. Psalme , he calls the wicked mad . Dixi insanis , I sayd unto the mad men . The retchlesse sinner is out of his wits . The prodigall child , the type of a loose libertine , is sayd , when he repented , to come unto himselfe , as if he were beside himselfe before . Nay I will say , the Atheist is worse then mad . Wee pitty , and wee pardon the mad man ; because reason hath lost all rule of him . But this man doth insanire cum ratione , is mad , and yet hath reason . For he knowes God is , and yet thinketh hee is not . Hee doth credere contra fidem , saith S. Hilarie ; his heart beleeves even against his faith . Hee cannot but confesse , there is a God ; and yet saith in his heart , there is no God .

This foole exceedes the Atheist . The Atheist saith simply , there is no God at all . Horrible impietie ; but the fooles is worse . Better to deny God , then to blasphe●e God . The Atheist is odious : hee hath not so much Religion , as the Devill : for the Devill beleeves ; yea hee doth more , hee beleeves not onely , but hee confesses too . The two things , which Saint Paul saith suffice unto salvation , to beleeve with the heart , and to confesse with the mouth , the Devill doth them both , and should be sav'd by them , but that his faith i● equivocall , and his confession forc't . Credit Deum , but not in Deum ; he beleeves God is , but he beleeves not on him . And his confessing Christ is not of love , but of constraint . But the Atheist hath no faith , no not historicall faith . But the foole exceedes the Atheist : he grants God is , but an ignorant , an improvident , an unjust , an idle God . If God be reproached , it must be {αβγδ} it must be from the foole . Remember thy reproach , saith David unto God , from the foolish man , Psal . 74. Mee thinkes I should take the negative particle from God , with whom it sutes not , and transferre it to the foole ; and say , non est insipiens , there is no such foole . Surely Saint Augustine saith upon this place , they were rarum genus hominum , it was hard to meete wit●●●ch . Belike that age , was honester then ours . I would I might not say , they are frequens genus hominum , to be met with every where . I will but take his tryall to detect them . Prodeant , qui male vivunt : let them come before you that live licentiously , lewd and lawlesse libertines ; and you will say , as Leah sayd when shee bare Gad , venit exercitus , here comes a multitude , a shippe , a shoale of fooles . Of such fooles the world is full : if folly may bee argued by ungodlinesse , as both Saint Augustine , and the Scriptures warrant us . I say , if wicked living may define a foole , then surely stultorum plena sunt omnia ; Citie , Court , Country , Church and Common-wealth , all are full of them . The counterfeit Hypocrite , the profest libertine , the Machiavellian statist are three of them .

The Hypocrite makes Religion but his stalking horse , his heart denies God . As he saith of man , Psal . 64. quis videbit , who shall see ? so he saith of God , Psal . 94. non videbit , hee shall not see . And it is all one to say , God sees not , and God is not .

The Libertine , that desperately plunges into sinne , into all sorts of it , into all degrees of it , that impudently maintaines it , being done , and holds it sinne , to make conscience of sinne ; though his tongue doe confesse God , Yet his heart saith , non Credo , I doe not beleeve .

States-men hold it policy , for the peoples sake , to say , God is : they rule them the more easily . But their mixta prudentia , their motleypolicy , halfe Gods , and halfe Mans , showes their heart saith , God is not .

It is time we leave the Person , and come unto the Act. What hath this foole done ? Surely nothing ; he hath onely said . What hath he said ? Nay nothing neither ; he hath onely thought : for to say in heart , is but to thinke . There are two sorts of saying in the Scripture ; one meant indeed so properly , the other but in trope ; one by word of mouth , the other by thought of heart . You see the Psalmist meanes here the second sort . The bolt the foole here shoots , is atheisme : he makes no noise at the losse of it , as bowmen use ; he drawes and delivers closely , and stilly , out of sight , and without sound ; he saith , God is not , but in heart . The heart hath a mouth ; intus est os cordis , saith Saint Augustine , God , saith Saint Cyprian , is Cordis auditor , he heares the heart ; then belike it hath some speech . When God said to Moses , quare clamas , why cryest thou ? We finde no words he uttered : Silens auditor , saith Saint Gregory , he is heard , though saying nothing . There is a silent speech . Psal . 4. 4. Loquimeni , & tacete , commune with your hearts , saith David , and be still . Speech is not the hearts action , no more then meditation is the mouthes . But sometime the heart and mouth exchange offices , Lingua mea meditabitur , saith David , Psalme 35. ult . there is Lingua meditans , a musing tongue ; here is Cor loquens , a speaking heart . And to say the truth , the Philosopher saith well , it is the heart doth all things , mens videt , mens audit , mens loquitur . It is the heart , that speakes ; the tongue is but the instrument , to give the sound . It is but the hearts Echo , to repeat the words after it . Except where the tongue doth runne before the wit , the heart doth dictate to the mouth ; it suggests , what it shall say . The heart is the Soules herauld ; looke what shee will have proclaimd , the heart reads it , and the mouth cries it . The tongue saith nought , but what the heart saith first . Nay in very deed , the truest and kindliest speech is the hearts . The tongue and lips are Jesuites , they lease , and lie , and use equivocation : [ flattery or feare , or other by-respect , other wry-respect adulterate their words . ] But the heart speakes , as it meanes , worth twenty mouthes , if it could speake audibly .

Now the foole must speake ; he hath his name of it , fatuus à fando . Though he be {αβγδ} , one that cannot speake , i . speake wisely ; yet speake he will , and because a rod is ready for his backe , if hee speake foolishly ; his speech shall be secret . Speake he will ; if not with mouth , yet in his heart . The foole indeed lightly is ( as the Preacher calls him ) {αβγδ} , a man of tongue . But the foole in my Text , is not so very a foole , to cry out Atheisme at the market Crosse . There is mouth-atheisme , and there is heart-atheisme . The world hath had some Atheists , and still hath , steele-mouthed men , that have not stucke to say with tongue , there is no God : [ Yea as the Prophet Esay observed in some of them , to jest at God , to blare out the tongue , and to make mouthes at God . ] This foole is not so franticke ; he saith , God is not , but how saith he it ? his speech is not {αβγδ} , a matter of lips , he saith it in his heart .

All Atheists are not of one brow ; so brazd , as not to blush to deny God with mouth . Secretum meum mihi , thought is free . He saith there is no God . but it is {αβγδ} , it is his heart that speakes . Non est vox , neque auditio , as Gehezi said of the Shunammites dead sonne , there is no voice , that you may heare ; the speech is {αβγδ} , it is within himselfe : it is clandestine , for it is intestine . His credit , and his safety tye up his tongue . Men will abhorre him , and the Law will lay hold of him , if he speake out . The King should not , much lesse God , be cursed {αβγδ} in scientiatua , saith the Preacher , i . in Conscientia , not in thy secret conscience . But Conscience in Atheists lightly is no blabbe ; they dare commit any counsell unto it . Christ saith , the mouth speakes out of the hearts abundance ; and so it doth , especially the fooles ; for Solomon saith , his heart is in his mouth . But when the speech is dangerous , Capitally dangerous ; the foole is too wise , to speake to spoile himselfe . There is gall in his heart ; but he will see it shall not overflow . He will keepe the bag of it close in pericardio , that Saint Paul shall not say , that his mouth is full of bitternesse .

No man makes nice of uttering safe conceipts . Nay , if it be verbum bonum , the heart will eructare , a homely terme , but Davids , eructat cor meum verbum bonum , it will straine good manners to vent good matters . But to say , there is no God , is so odious , so dangerous , that the very fatuus , that hath his name a fando , will not mutire , not speake it never so softly . He is a foole , but yet wise in this ; he can stultitiam simulare loco , refraine his folly in some cases . In the hand of the tongue is life and death , saith Solomon ; and hee will not put his life into his tongues hands . The tongue indeed it hath a double hedge , as Homer termes it , the lips , and teeth . But the heart hath a wall , as the Prophet termeth it : and one wall is surer , then two hedges . He will keepe his counsell within that . The mouth is but Atrium , the heart is Adytum , the heart is Sanctum Sanctorum , whether the Priest onely came . Nay the Priest himselfe shall not come there . Shrift is for sinnes of act , not of thought . He may thinke safely , what he will ; the heart is hid from all men : God onely sees it ; but there is no God . He will say it in the language of the heart , which no man understands : he will write it in the tables of his heart , which no man ever read . Doth Solomon call him foole , that trusteth to his heart ? Kings may call men at their pleasure ; he were a foole indeed , should he trust his secret any further . Let him with all his wisdome tell , whom hee may trust better . Will he bid him trust the Lord ? for so he doth : that is petitio principii , he denies , that there is any . The heart is Sathans Cellar , where he being but a forrainer , ( for he forfeited his freedome at his fall ) worketh closely out of sight . There is the devils forge , where he hammers all impiety ; like the Iesuites in the vault , the prince of darkenesse , as in a denne , or dungeon , there plots all irreligion . The heart is Sathans harlot , all heresies his bastards he begets of her . The Sire is so shamelesse ; for being blacke he cannot blush , that he avoucheth them . But Atheisme is so ugly , so monstrous , so hideous , that the damme dares not let it come abroad .

Hath the foole said in his heart . Fooles have no hearts : are they not called excordes ? Solomon calls his {αβγδ} voyd of heart . But by heart is meant in Scripture , understanding and discretion : fooles have not that , but they have hearts . Yea this foole , that David meanes hath two hearts for a need , one more then ever wise man had , Psalme 12. 2. he hath {αβγδ} , a heart , and a heart : Many fooles double chested , stronger then the wise ; this foole double hearted , more subtile then the wise .

To end this second point , there are two sorts of Atheisme , mentall , and vocall . The first will haply seeme to be the lesse , because a sinne in thought , is lighter then in word : it is lesse offensive ; and the attainder too is lesse ; for the heart alone is guilty , the tongue hath no hand in it . And so it is indeed , if the thought determind it ; I meane , if the Atheisme exp●d within the brest , if it dyed in the birth . For though a Father saith , that prava cogitatio , is Sathanae seminatio , even evill thoughts , they are the devils seeds : yet Saint Augustine hath said sweetly , peccatum , quod non placet , non nocet , the sinne hurts not , that delights not . But this Atheisme is not so . The foole here in my Text , though his speaking be but thinking , and his soule so circumspect , that he say with David , dixi , custodiam os meum , I said I will take heed unto my tongue ; yet what his lippe conceales , his life reveiles . His Atheisme , though said but in secret in his heart , though his tongue betray it not , yet his Actions doe bewray it .

Much rather will I pardon the mouth-atheist , then him . For he that shall openly say , There is no God , will ipso facto , be thought beside himselfe . Or if he seeme to have his wits , yet they that heare him , will all abhorre him ; they will stoppe their eares against his blasphemy , they will hisse at him , they will spit at him : his impious assertion shall not stumble any man . But the heart-Atheist , that saith God is , but thinkes it not , and lives accordingly , ungodlily , unrighteously , unsoberly ; first his sinne is greater for his hypocrisie : for Simulata Sanctitas is duplex iniquitas . [ Holynesse dissembled is wickednesse redoubled : his mouth indeed spake holily , but hollowly , it was not from the heart . ] Secondly , for offence ; for all his actions are as stones before mens feet , to trippe , and to stumble at . His hearts Creed , they see not that ; but his mouthes confession they heare that ; and that makes them confident to follow his precedent . The man confesses God , and therefore would not doe such and such things , if they were unlawfull . And if he may doe them , why may not we ? Speake out false Atheist , if thou thinkst there is no God . Thou shalt be lesse guilty , and thou shalt doe lesse hurt .

The foole hath shot ; now let us see his bolt . Children and fooles delight to shoote right up . So doth this foole ; hee shootes his bolt , bolt up to Heaven . Whom to hit there ? not Saints , not Angels . His aime is at the fairest , his Arrow is Atheisme , and his marke is God . The Sadduces yet were more religious ; they denyed Angels , and all sorts of spirits , but acknowledged God . The Iewes confesse him , and so doe the Mahometans . Yea all the heathen , though they knew not who he was , yet acknowledged , that he was . In the Altar at Athens , he was cald the unknowne God ; and Dion saith in Pompei , {αβγδ} , whosoever that God be . [ It is no mervaile , that they knew him not : for Saint Hilary saith truely , Deum nisi per Deum non intelligi , there is no knowledge of God , but by God . ] But this foole , borne in the Church ; the house of God , a professour of the Gospell , the Word of God ; every Sonday at his Service , every Easter at his Sacrament , that hee should , not doubt , whether there be a God , but deny flatly , that there is a God , this is a mervaile . Man hath by nature a notion of God . And though Scriptures were not , the creatures would preach God . Est Coelum , & tellus ; Superos quid quaerimus ultrà ? a heathen could say so . I see heaven , I see the earth ; what need I further looke for God ? Said the old man in the Comedy , {αβγδ} , O notable folly . to thinke there is a God ? I may better say , {αβγδ} , O admirable madnesse , to say there is no God!

God , in whom we live , and moove , and have our being , shall he be denied himselfe to have a being ? He hath his name of it , and is called Iehovah , because he is . God saith himselfe , he is , Ego sum Iehova , I am he , that is . He is {αβγδ} in the Revelation , which is also he that is ; and he cals his name Ehjeh , that is , I am . And yet the foole saith here , that he is not . Heare you not the hissing of the old Serpent ? God saith , he is ; the foole saith , he is not . Diabolicall impudence , to oppose to God . So did the devill ; when God said to Adam , thou shalt dye ; he said to Eve , you shall not dye . The foole here like his father , dares contradict God . And yet least we wrong him ; let us waigh his words well . He saith , there is no Elohim . That word is indeed one of Gods names ; but it is lent sometimes to Angels and to Men , to Iudges , and to all Magistrates . Waigh withall who speakes the words . It is the foole ; but not the simple Innocent , but the subtile sinner . The sinner , that he may the more freely follow sinne , without checke of Conscience , and without feare of hell , footheth up his soule with this secure conceipt , there is no God . Not that his meaning is peremptorily , that God is not ; but ( as the Rabbins write upon this Text ) {αβγδ} Gods name here meanes a Iudge . He grants God is , but not a Iudge : just like Epicurus , to have nihil negotii , nec sui , nec alieni : the blessednesse of his state , he will not disturbe , with the actions of men ; he rewards them not , he regards them not . They say it plainely in the Psal . Tush the Lord seeth not , and God regardeth not ungodlinesse and wrong . He may confesse God is , and yet deny him Iudge . The Sadducees acknowledge God ; and yet their Proverbe in the Talmud is , {αβγδ} there is no judgement , nor there is no Iudge . That being true , the foole is in his Paradise , and may feed freely . This is not my conceit , the Iewes , better judges of Hebrew words , then we , expound it so ; and diverse Fathers second the sense too .

Gods taste , saith Saint Bernard , is according to mans relish . The wise man , that doth sapere , that hath a perfect taste , he both loves God , and feares him . God to his relish , as he loves him , he tastes gratious , as he feares him , he tastes Iust . But this Insipiens , that hath no taste , not in his heart , howsoever in his palate , neither amorem , nor timorem , cannot relish God , neither his mercy , nor his justice , the two vertues of a judge ; and therefore he saith flatly there is no Iudge .

Surely the observing of the Crosses of the godly , as the thriving of the wicked , sollicites the ignorant , as it did the Poet , nullos esse put are deos , to thinke there is no God . But this Nabal is no idiot ; he hath wit at will ; t is grace he wants . His intellectuals will not let him say , there is no God . But hee observing too , both in others , that Malis bene est , bonis male , that the wicked prosper , and the godly starve ; and in himselfe , that working all wickednesse , with all greedinesse , yet not the least Crosse ever lights on him , he will say , there is no Iudge . Thus prophane fooles abuse divine patience to contempt of God . Gods sweet longsufferance , whiles God doth {αβγδ} , beare with mens leud manners , expecting still repentance , is turnd to the prejudice of his owne justice . The Saeducees paradoxe is this fooles paralogisme , {αβγδ} , he sees , there is no judgement , and he saith , there is no Iudge .

To confute this impious Atheisme , time will not let , nor shall I need : my Text hath done it for me . The two first points confute this third abundantly . First , David dubbes him foole : that very title discredits his divinity . Secondly , his saying of it onely in his heart , showes plainly his conceit is not avouchable . Else he would speake it out . So that this foole , that saith there is no Iudge , hath found two Iudges here ; the one is the Psalmist , the other is himselfe . He is {αβγδ} , his owne Iudge , and Condemner . This is the Foole , with the two hearts , we spake of . The one heart knowes , that the other heart lies , as Saint Hil . saith of those that were seduc●t by the Arians , Credunt , quod non credunt , the one heart beleeves , that the other beleeves not . That knows there is a Iudge , though this say , there is none . And therefore the foole speakes frowardly , but inwardly ; he dares not voice it , but saith it to himselfe .

To Conclude ; this glosse of the Rabbines , to conster Iudge for God , is haply more nice , then needs . T is in effect all one , to say , God is not ; as to say , he is not Iudge . If God be God , he must be Iust . For all Gods attributes are all God selfe . His truth , his mercy , his wisdome , and what else , they all are God . Iustice is one of them . He that denies it , denies his deity . And therefore t is all one to say , there is no Iudge , and to say , there is no God . And therefore I will fairely returne my Text to the usuall Translation , that the foole saith in his heart , there is no God . To that God , whom he denies , but we confesse , searcher of all hearts , and Iudge of all men , let us duly give , maugre all Fooles , all honour , &c.

A SERMON PREACHED ON THE PSALMES . The seaventh Sermon . PSAL . 51. 3. And my sinne is ever before me .

THE Argument of my Text is the checke of Davids conscience in the matter of Vriah , consisting of foure termes ; the Object , Sinne , the Subject , David , my sinne ; the Act , the checke , it is before him ; the checke continuall , it is ever before him . My sinne ( saith the Psalmist ) is ever before me . I will take the termes in order , as my text hath marshald them .

Sinne needs must have some Subject . [ It is not like the accidents of Bread and Wine in the Popish Eucharist , an Accident without a Subject . Sinne must subsist in some Suppositum . ] One of the three Persons , I , Thou , or He , must father it . But of the three , the first is most unwilling , the hardliest haled to say , the sinne is His : especially in the number Singular . Nostrum will come but heavily to Peccatum . Our sinne , the Scripture hath not often , of voluntary Confession . But that Saint Iohn hath told us , that we should make God a lier , we would crie , Non peccavimus , we have not sinned ; wee would not with our wills yeeld a subject to Peccatum , of the first Person , no not in the number Plurall . But though there follow sinne both shame and paine , yet because many shoulders make the load more light , wee will not haply sticke to say , Peccavimus ; for so the shame hath many sharers . [ But even so too , we will fetch into the number , into the societie of our sinne , as many as we may . It shall be Nos cum Patribus , Ier . 3. 25. We and our Fathers . The ( Wee ) a great multitude , all the Iewes . But taking their Fathers in withall , the number infinite . You shall not find any where , Nos soli peccavimus , wee have sinned alone . Even Nostrum will not admit Peccatum , but with companie , Nostrum , & nostrorum , Ier . 14. 20. our sinnes , and our Fathers . ] But Peccavi singular , where find you that , but forc't ? Onely except the Publican , he cried of his owne free accord , Lord be mercifull to me a sinner .

I know King Pharaoh said at once , Peccavi , I have sinned . Whom will not paine make crie , peccavi ? So did Balaam , so did Saul , and diverse moe on like compulsion . Even David himselfe , of himselfe saith it not . But the Prophet Nathan is faine to use art first , to fetch it from him by a Parable . Nay , God is faine to threaten him , bloud for bloud , and the abuse of his wives for the abuse of Bathsheba , before he cries peccavi , I have sinned . And the possessive is as loath to couple with the Noune , as the Primitive was with the Verbe . Peccatum tuum , thy sinne , or his sinne , that runnes glibbe in every mouth . But meum peccatum , my sinne , Vox faucibus haeret , the tongue ailes something , the words sticke in the throate and will not out . I know Cain spoke them , a wicked Reprobate , but with an ill will . Did he not first shamefully denie it , Nescio , hee knew not , where his brother was ; and after gracelesly argue it with God , What ? am I my brothers keeper ? David here ; a ●aint , a Prophet , spake hee the words , thinke you , freely and ingenuously ? He saith indeed , my sinne ; but looke at the Inscription of the Psalme , t is after the Prophet Nathan had convicted him .

We are all by nature concealers of sinne ; we were not else our Fathers sonnes . We drew that humour even from Adams loynes , and suckt it at Eves brests . Iustly doth Iob call it mans fashion , to hide sinne , Iob 31. 35. No fashion ever followed so generally , as this . To hide it , not haply by flat denying it , as Cain did ; but by transferring the blame of it upon some other . The sinne is mine , peccatum meum , but not meerely . I did the Act ; but He , or Shee , incited me . I cannot hide the sinne , but I will slide the blame upon some other . Adams Art too . When God examined him , why he ate the Apple , hee said , The woman tempted him . When he examined Eve , shee said the Serpent tempted her . Am I found {αβγδ} , deprehended in the Act , taken with the manner ? I must say , I have sinned , and I must say , T is my sinne . But the ( I , ) and the ( My ) will appeach an Accessory ; with their wills , a Principall , but an Accessory at least . The sinne is meum , t is my sinne ; but the My , but a Demie , but a moitie of the sinne is mine ; a halfe is His , or Hers , t is a third persons . When Moses expostulated with Aaron for the molten Calfe , hee put the fault upon the people ; they bad him make it , and they brought him the materialls . Saul charged by Samuel with disobedience , in sparing the King and cattell of the Amalekites , excused him also by the people , they brought , and they spared ; and all in the third person . David doth not so ; hee takes the sinne singlely and solely to himselfe , My sinne .

My sinne is ever in my sight . Our eyes are like the old womans in the Comedie , Oculi emissitti , rowling eyes , spying and prying into others actions : pur-blind , stone-blind at home , sharpe-eyed abroad , {αβγδ} , saith Chrysost . censurers of others , but {αβγδ} , flatterers of our selves . Cain said he was not his brothers keeper , but belike we are , our brothers keepers , wee should be in the right sense , but we are in a wrong , our brothers keepers , severe observers of our neighbours sinne . They are adulterers , unjust , extortioners . Even David could say ( but it was done in his passion ) Omnis homo mendax , all men are lyars . My brothers sinne is soone before me . But what have I to doe to judge anothers servant ? He stands , or falls to his owne master . I am my brothers keeper , not my brothers judge . A just man ( saith Solomon ) should be Accusator sui , an appeacher of himselfe ; and Solomons Father here cries , peccatum meum , my sinne is before me .

My sinne , &c. We call all things ours , many things that are not so , that are not truly so . But sinne is truly ours , ours properly . That which is aliunde , is not truely mine : that which is of my selfe , that s mine indeed , and so is sinne . All good things are from God , Tua bona Dei dona , August . Man may terme all things his , his to use . But the first , Doner , is the right Owner , they are Gods indeed . But sinne is mans . God hath no part in it , can lay no claime to it ; t is meerely mans . All things which we call ours ; they are so ours , that wee owe both their beginnings and encrease to God . But sinne simply ours , both birth and growth of it is from our selves . Say not , t is from the world ; t is from our flesh . I will not charge the devill with my sinne . Sathan but tempts me , he compells me not ; his power is but {αβγδ} , not {αβγδ} , persuasive onely , not compulsive . Mine owne lust leads me to sinne . The lust is mine , and therefore the sinne is mine . Heaven and earth are Gods ; the one is his Footestoole , the other is his Throne . The sea is his , the Psalme saith too . All in them all is his , & plenitudo ejus , saith the Psalmist ; whatsoever is in them , is the Lords . But sinne is not , that s none of Gods . Sinne hath no owner , but the devill and man onely . God cannot say , my sinne . All men may , saving he , who was both man and God .

To end this ; My sinne ? What sinne ? Davids sinne was not ordinary . Ordinary sinnes are soone forgot ; they are not ever , they are scarce at all before us . David had fallen grievously , bereaved Vrias both of wife and life . Such a sinne would not suffer his conscience to have peace ; but like a thorne in ones side , so would it in his soule be ever galling and wounding him . Peters sinne , and Pauls were hainous both ; the one denied Christ , the other persecuted him . But Peter did it in his feare , Paul did it in his zeale . And infirmitie and ignorance obtaining mercie more easily with God , the conscience is the sooner stilled . But Davids sinne not great onely , ( theirs was so ) but malicious too , a double sinne , two of the greatest commandements of the second Table broken at one clappe , his heart must still upbraid him , Injuriae ut furiae Cic . This sinne like a furie , like a Feend ever before him . The wise man bids bind not two sinnes together . David did , {αβγδ} as himselfe speakes in the Psalmes , iniquitie upon iniquitie , two crying sinnes , peccatum cum voce , as Gregory calls it ; the first too bad , but the second worse , posterius , deterius , murther added to adultery . Adultery a great sinne , one man to climbe an others bed ; murther a greater , one man to spill anothers bloud . Adultery a greater sinne , ( Thales said ) than perjury , nay Chrysostome saith , than Idolatrie . But murther a bloudy sinne , a scarlet sin . Well might he say , his sinne was great , Psa . 25. nec modicum nic unicum , neither little , nor one onely . Hee playes the King in his sinne , he goes a progresse in it , {αβγδ} from one wickednesse to another .

[ No sinne ( saith Seneca ) Manet intra se , no sinne lightly keepes within it selfe ▪ but windes , and enwreathes it selfe within an other , enchaines it selfe within another , one drawes another . Davids did so . Lust drew Murther . In sinnes chaine , as lust is next linke to drunkennesse , or sloth , so bloudshed often is next linke to it . ]

Murther and Adultery reckoned by Schoolemen , both deadly sinnes . What say I both ? As if there were but two ? There are indeed but two maine sinnes onely ; but they have many concomitants . Slouth and lust their dammes . David sleepes in the day time . Nestor saith in Homer , {αβγδ} , Kings should not sleepe all night . David sleepes in the day ; and that in time of warre , when men should be most wakefull . Dissimulation ; he pretends kindnesse to Vrias , he sends a present after him . Treacherie , wicked treacherie ; he sets him in the front of the battell , and causes his fellows to recoile , and so betraies him to the enemie . Yea and ( Bellerophon like ) hee makes him bearer of the letters written to that purpose . What should I speake of his making of him drunke ? That s no sinne now adayes . Ludus stulto facere scelus , Solomon saith , Fooles ; but wise men now adayes make a sport of that wickednesse , one to make another drunke . Nay , and ( which may not be omitted ) he betraies a multitude of his people to the sword at the same time with him . T is not Vrias bloud alone , but the bloud of many , that David sheds at once . Lastly ( to pretermit sundry other sinnes ) his sencelesse securitie , and long impenitencie . He lay tenne moneths at least without sense of his sinne , it is plaine by the storie . What a sort of sinnes here waite on one ? This is the sinne , which David here calls his sinne , My sinne , &c.

The next terme is the Object , My sinne is ever before me . In the other I was long , I will be short in this . My sinne . Men will bragge of their well-doings ; they are ever in their minde , ever in their mouth . The Pharisee will say , he is a sober man , an honest man , a just man ; hee fasts , and he paies tithes . Nay his mouth will not serve , he will hire a Trumpettour , to sound in the streetes , to assemble the people to the sight of his almes . Hee will have his largesse be not before himselfe alone , but before others also . Obadiah will bring his pietie before Elias ; Hast thou not heard , how I hid an hundred Prophets . The good things which we either have or doe , they ever are before us . If God have given us any thing above our brethren , we vant of that . The rich man in the Gospell of his wealth , Soule , thou hast much goods . The proud King in the Prophet , of his building , Is not this the great Babell , which I have built , &c. that s for the one , good fortunes : and for grace , come see my zeale , saith Iehu to Iehonadab .

Though the wise mans lesson be , let another mans mouth commend thee , not thine owne ; yet the tongue travels with her masters phrase , and hath no ease til it deliver it . The Hen will not lay an Egge , but shee will cackle . Praise should bee pronound with the third person , with hee and his . But the first , which before was backward and unwilling , is forward enough here : yea and that even in the number singular . Both in the primitive , you heard Ahabs Steward , ego pavi , I hid , and I fed an hundred prophets , and in the possessive you heard Iehu too , come see my zeale . So well content to vent the owne vertues , that it will owne sometimes some actions done by others . Praise doth Sordescere , the proverbe saith in mans owne mouth . Modesty blusheth , not to challeng onely , but to acknowledge even her right . The Iewes mediating to Christ for the Centurion , said , dignus est ; but himselfe would say , Indignus sum , Lord I am not worthy . Let them tell if they would , himselfe would not , that he loved their nation , and had built them a Synagogue . Christ sayd , Iohn was Elias ; himselfe sayd , I am not .

My sinne , &c. Not good things onely , but some evill too , malum poenae , are ever before us , ready to complaine of the least crosse , and to put Meum before it . I sayd , Cain cryed , my sinne , or mine iniquity , because the word properly sounds so in the originall . But some translate it , and perhaps he meant it so , and the context beares it better , my paine , or my punishment , that hee confessed not his sinne , but mutind at Gods sentence . Any good thing , any evill thing , so it be not malum culpae , endures this person , ( I ) and ( mine ) endures it ? nay affects it . I should say rather , the person affects them ; my fruites , my barnes , saith the rich man in Christs parable . My might , my majestie , saith the King of Babel , my zeale , saith Iehu , my punishment , saith Cain . But Peccatum is a Beare , Meum is affraid of it . Or rather t is a stake , and Meum like a Beare is loath to be drawne to it , and so much in breefe onely of the second terme .

The third is next . In it Translatours differ . Some turne the terme before me , some against me . T is true too , that sinne is against him , that committeth it . Sinne is the greatest enemy man hath . But the context leanes not to that sense . T is therefore translated by Tremellius , not Adversatur , but Obversatur mihi , it is ever in my sight . And this sense too hath two constructions ; some thinking David meant it of confession ; because the first part of the verse sounded to that sense . And it is usuall in the Proverbes and the Psalmes to second the same sense , as the Rabbins speake , {αβγδ} in different phrase . I rather follow those , they are the most and best , who rather thinke it the controll of Davids conscience , continually rubbing him with the remembrance of his sinne . My sinne is before mee . Sinne flies mans eyes , is loath to come before him . Or rather man flies sinne , flies the face of it . T is Comes individuus : having once admitted it , once committed it , he can not flie it , it clings close to him . All hee can doe , is to turne his back on it , to say to sinne as Christ sayd unto Sathan , Vade post me , sinne , get thee behind mee . That is the position which the sinner seekes both for himselfe , and for his sinne . The first man hath taught all men that . When God said to him , Adam , where art thou ? was he not behind the Trees ? And as the Adulterer loathes lightly to look on his base child : so sinne , the broode of Sathan , the base brat of Sathan begotten by the Devill on concupiscence , man cannot suffer in his sight , but cries , Vade post me , bids it , Avoid , and get behind him .

Where is a man almost will be a knowne of sinne ? will not hide it {αβγδ} saith Iob , as Adam did , close it in the closet of his heart , and keepe that closet too , as Salomon bids but to better purpose , omni custodia , with all dilligence ; that it come not coram , that it breake not forth to affront and encounter him . The Harlot in the Proverbes lookes demurely ; shee hath eaten , saith Salomon , but shee wipes her mouth , and cries , non sum operata , shee has done no evill . Saul will brag to Samuel of fulfilling Gods commandement , comming fresh from the breach of it . Cain askt where Abel was , can answer God , he knowes not ; and Gehezi Elizeus , Thy servant went no whether : What cite I Harlots , Saul and Cain ? even the plainest man , and openest , that hates all dissimulation , yet will dissemble sinne . Nor is this indeede the point . Davids sinne here is before himselfe , not others ; my sinne is before mee : Let Saul , let Gehezi , let the Harlot too , conceale their sinnes from others sight . There is some reason : some ? great reason I should hide my sinne from others . For my sinne is my shame ; shall I not be shie of it ? Sinne indeede is dangerous if it come coram nobis . But why should I hide it from my selfe ? why should not my sinne come like Davids , coram me ? be ever before mee ? Surely it may , and should . But when all things be as they should , the world will end . I show not what men should , but what they doe . Wee doe , that wee shall not , cast them behinde us . Wee have a wallet , which we hang halfe before , and halfe behinde us . In the halfe before wee put our vertues , our vices in the halfe behind . That part wherein our better Actions are is still in sight . But that wherein our sinnes are , non videmus id manticae , wee have no eyes in Occipitio . Surely they are blessed , whose sinnes are covered , David saith : But whose sinnes are covered by Christ , not by themselves ; themselves must open them . God will not heale them , that is , cure them , except we unheale them , that is , uncover them . God will not cast our sinnes behind his backe , except we bring them first before our face .

There are , that are not so supine , to cast their sinnes behind them ; and yet they shall not bee before them neither , not ever before them . Is there not a third position betweene both ? They will lay by their sin ; lay them not behind them , but beside them , lay them by for the present . Thinke of them they will , but at some other time . I have some businesse ; they will distract mee . I am merry with my friends ; they will disturbe mee . I will say unto my conscience as Felix sayd to Paul , hearing him dispute of the judgement to come , Goe thy wayes for this time when I have more leasure , then I will call for thee .

Man will not , not onely not doe it himselfe , but not suffer others neither to set his sinne before him : Not Kings onely ; there s some reason , subjects should not censure Soveraignes . Wilt thou say ( saith Iob ) unto a King thou art wicked ? But in this every subject almost will bee a King . No man so meane , that will indure another to dare censure him ; no not his superiour . Abner will not be chargd with lying with Sauls Concubine , no not by Sauls sonne . Ishbosheth shall dearely buy his challeng . Every man will say unto him , that shall offer but brotherly to admonish him , that which the Hebrewes sayd to Moses , who made thee a judge ? Gods Prophet may not dare to set a mans sinne before him . If Iohn shall checke Herod with his brothers wife , it will cost him his head . This office so dangerous , that no man dare adventure it , there 's one yet that dares execute . God hath one hardy officer , that dares arrest the sinner , though hee be Caesars selfe . It is the conscience . It will not supparasite the stoutest sinner . But as Paul did to Peter , it will {αβγδ} , affront and incounter him , {αβγδ} , withstand him to his face , and cry , as God saith in the Psalmes , haec fecisti , these things thou hast done . Thou canst not either fugere or fugare ; flight either active or p●ssive is in vaine : It will not flie from thee , thou canst not flie from it ; t will bee before thee , maugre thee . Shunne it in one place , it will meete thee in another , as the Angell did Balaam . Be in the way , it will be before thee there . Turne toward the Vineyards , it will stand against thee there . Seeke yet a narrower place , it will meete thee also there . Thou playest but Balams Asse in shifting and shunning it ; shut thine eies : yet shee will speake . Stop thine eares , that will not serve , her words are stripes , shee smites surdo verbere , saith the Poet , her strokes sound not , they are within the heart . Thither shee will summon all thy sinnes , show thee the true shape of them . Even as the Samaritane woman sayd of Christ , she will tell thee all things , that thou didst in all thy life .

Art thou secure , and yet hast sinned ? It is because thou fearest no executioner . Thou fearest not him , because there s none to judge thee . There 's none to judge , because there 's none accuser . There 's none to accuse , because there s none to witnesse . There is no witnesse , because thy sin is secret . Thou foole , thou hast all these within thy selfe . Thy conscience is them all , accuser , witnesse , jurie , judge , executioner . Thou hast a Court within thy heart , the Court indeede of conscience . For conscience there acts all these offices , indites , convicts , condemnes , and executes .

Conscience God put of purpose in mans heart , to bee his keeper , to watch him in his wayes , in all his wayes . See thou observe Gods law ; for thy conscience observes thee . And it will not take a bribe , as some observers doe , to see , and to be silent . Looke what it sees , it saith . Set thou thy sinnes behind thee , or beside thee : it will set them all before thee . It is the soules Looking-glasse ; shee shall not have a spot , but it will show it her . Commit not sinne to thy conscience to conceale . It is a bad counsell-keeper . Sinne not in her sight ; thou shalt be sure to heare of it . Shee will not eliminate , tell it out of doores to others ; but shee will twit thee with it , checke , and chide , and chalenge thee . Stand , sit , lye downe , turne thee which way thou wilt ; still shee will bee before thee , and set thy sinne full in thy sight .

Sinne is a Serpent , like unto her Sire , and this is her sting , the continuall controll and upbraiding of the conscience . {αβγδ} , a bitter sting , Chrysostome , bitter above Wormewood , above Gall , the Gall of Aspes , of Dragons . Not the bare upbraiding , that s not all , to set the sinne before us onely ; but the pressing of the paine of it , wrath , judgement , and damnation . This to a gracelesse man is as the gates of Hell : a horrour to the godliest . T will make Paul cry , Infelix ego , but Cain to despaire , Iudas to hang himselfe .

The pricke of this sting had pierc't to Davids heart , himselfe saith in this Psalme , it had broken even his bones . His conscience had presented both his sinnes before him , both lust and blood . Hee saw the face , the ugly face of both ; yea and the face of Gods displeasure too ; the 3. verse hath them both of 38. Psalme , and there was neither rest in his bones , nor soundnesse in his flesh , à facie peccatorum , through the grisly countenance of his grievous sinnes .

I must omit here many things ▪ which I purposd in this point . To end it , the conscience is the Character both of Gods grace and justice . Hee hath given it unto man , both to admonish him , lest he sinne , and to punish him if he sinne . And t is haply that Genius , which Heathens imagined every man to have , a good Angell , and a bad : the one to advise him unto vertue , the other to chasten him for vice . For the conscience acts both offices . T is both Fraenum & Flagrum , both a bit and a whip ; a bit before the sinne , quomodo hoc faciam ? saith Ioseph to his mistresse , how may I doe this thing ? and a whip after it , Ier . 8. Quid feci ? What have I done ? A curbe before the sinne , Oh doe not so wickedly , as Thamar sayd to Amnon ; and a scourge after it , Did not I tell you ? sayd Reuben to his brethren . Heare it , when it checkes thee like a bit ; and thou shalt not feele it chasten thee like a whippe . Kick not against it , t is a pricke . Surely , if thou wilt not let it bridle thee , it will saddle thee . If thy mouth refuse the bit ; thy backe will beare a burden that will breake it , without grace ; yea and thy belly too ; bee Iudas an example ; hee burst asunder , and his bowells gushed out . Salomon saith , wine is ; surely sinne is , tumultuator , a turbulent raiser of tumults in the soule . The soule of a sinner is like a raging sea ; the Prophet saith . Sinne , like mud , and mire , the waves cast up before it continually , and that is the last point of my Text ; my sinne , saith the Psalmist , is ever before me . That , and some moe omissions , which time permits not now , I may happily adde hereafter .

A SERMON PREACHED ON THE PSALMES . The eight Sermon . PSAL . 51. 3. My sinne is ▪ ever before me ▪

IT is not long since I entreated of this Text . Time forc't me then to omit many things , and to leave the last Terme quite untoucht . My mind now is not to reiterate any thing delivered then . One Scripture may be glossed diversly . My project is the same ; that I may not alter , the continuall controll of a guiltie conscience ; but set downe by the Psalmist in hypothesi , in his owne particular and personall experience .

The Text containes foure Termes ; an Object , Sinne ; the Subject , David ; My sinne . The Act , it Affronts him , it is before me , saith the Psalmist , That Act continuall , it is ever before him . Peccatum meum coram me jugiter , My sinne ( saith David ) is ever before me .

For the first ; Could David sinne , a King ? Kings cannot sinne : are they not Gods ? They are so ; but by Nuncupation ; by Participation , saith Saint Augustine . Angels are Gods so ; and yet have sinned . But sinne is Law-breach ; {αβγδ} , Saint Iohns definition , Sinne the transgression of the Law . How should Kings sinne ? They are above the Law ; above mans Law , not Gods . It seemes above Gods too . For when Ahab made conscience of Naboths Vineyard ; What ? saith his wife to him , Art thou a King ? Vtinam liceret ! Nero in his lust crying , Oh that it were lawfull ; his mother answered him , Si libet , licet ; if he pleasd he might . The Lists of lawes bind not the lusts of Emperours ; no not of Gods Law . Licere , an Placere , quis in Rege ? If a Kings lust lie to any thing ; nere aske the question , if it be lawfull . So Flatterers are wont to pander Princes , to supparasite Kings . But yet if Kings did sinne , they might be censur'd . Kings are uncontroleable . Who will say ( saith Iob ) to a King , thou art wicked ? That shewes that t is not safe at all to censure them ; or , if you will , not lawfull in a compulsory way , but in a consultory , if with due respect or discretion . Prophets have done it so . Samuel did , Elias and Iohn Baptist did . What neede I seeke for instance further than this Psalme ? The title tells us Nathan did . [ Kings all are sinners , one excepted , the King of Kings . Why have Kings Confessors , if they could not sinne ? Popes ( I trow ) Kings superiours , yet can sinne . Their Parasites say , they cannot erre ; they denie not , they can sinne . David here , though a King , yet saith , My sinne .

My sinne , Saints have their sinnes ; that s more than Kings . The Patriarkes , the Prophets , the Apostles had their sinnes . Never any sonne of man , saving the Sonne of man , was quit of sinne . One daughter is excepted , but never any sonne . Novatus first , and Pelagius after him , held that schismaticall heresie , that a man may live without all sinne . Would you beleeve that Papists hold it too ? The Councill of Trent doth ; Bellarmine doth . Nay Bellarmine saith , all Catholikes , that is , all Papists doe ; without all mortall sinne ; but not without all veniall ; they dare not venture that . And yet one doth ; Bonaventure dares adventure that , A man may leade his whole life without all sinne . What should we heed , what Solomon saith , Non est homo , qui non peccet , there is no man , that sinnes not ? The Papists , some of them said ; that a man once justified may ever after live without any kind of sinne . These are the right Puritans .

My sinne , saith David . Davids sinne , but which ? Or sinned he but once onely ? The Scripture seemes to say so : That he walked in all the wayes of the Lord , all the dayes of his life , save onely in the matter of Vrias : But that s but an Hyperbole . No doubt but Davids sinnes were many . Proofe needs not ; he confesseth it : his sinnes were more than the haires of his head . But he meanes here his Adulterie with Bathshabe , and murther of Vrias . Said I before , Saints had their sinnes ? Such sinnes are ill beseeming Saints . What shall the sonne of Beliall doe , if Saints doe this ? What is the Libertines sinne , the Philistins sinne , if this be Davids ? Saints sinne not onely ; but their sinnes sometimes are ( as Paul phraseth it ) out of measure sinfull . Noahs drunkennesse , Lots incest , Iudahs fornication , hainous sinnes all ; Davids lust linkt with bloud exceeds them all . Gods Spirit not assisting with Grace , the godliest man may act the deadliest sinne . Peter , a Pillar , as Paul calls him , {αβγδ} , OEcum . a pillar of faith , yet denied Christ . Solomon , Iedidiah , i . Gods beloved , worshipt strange gods . David a man according to Gods heart , a Leacher , and a Murtherer .

Now put together these two severalls , a Kings sinne , and a Saints , and see how great a sinne they spell . The sinne is great per se , Spouse breach , and bloud shead both great sinnes per se , whose sinnes soever . But to be His sinnes , Davids sinnes , Gods anointeds sinnes , anointed both with oyle by his Prophet , and with Grace by his Spirit ; both Vnctus Dei , & Sanctus Dei , Gods King , and his holy one , surely that makes the sinne farre more transcendent . A Kings sinne , a great scandall . Regis ad exemplum , saith the Poet , Princes acts are all precedents . What will Subjects care to sinne , when they see their Caesars sample ? Tutum est peccare authoribus illis . But a Saints sinne is farre mo●e scandalous : Not a stone onely of offence for the weake to stumble at ; but as Nathan told David in this very cause , an occasion to the wicked to blaspheme God . This sinne , such a sinne of such a sinners , it is no marvell , if the Actor say , it is ever before him : My sinne ( saith David ) is ever before me .

David doth not {αβγδ} follow mans fashion , as Iob speakes , to hide his sinne ; but confesseth it . Nor doth he hood it neither , mans fashion too , by some Terminus diminuens , to lessen it at least . If sinne must needs be seene , needs come before us ; she will come as cleanely habited , as she can . Her Blackeamore skinne she can not change ; but shee will shroud it with a little lawne . Her face , if shee may , shall have a maske , to cover it ; if not , yet a wimple at least , to shadow it . Am I deprehended , or detected , that I needs must crie Peccavi ? Will my conscience , as Gods Commissarie , force me to confesse ? I will pray that yet the forme may be with favour ; that my shame may be shadowed with either the civilitie , or the generalitie of the Terme . Should I say my drunkennesse ? Let it be my Intemperancie . Should I say my whoredome ? Let it be my Incontinencie . Should it be my wickednesse ? Let it be my sinne .

Nay , I may not say my sinne ; that Terme is too broad . David did ; I will not . For I see in the Gospell what base esteeme was made of sinners . I will seeke some milder word . Erravi , temere feci , I have done amisse or unadvisedly . I know Saint Austin saith , that sinne is nothing . But he shall pardon me : haply hath some other meaning . It is an odious and an hainous Terme . David said once , it was his infirmitie . I will say so too . There are {αβγδ} , negligences , ignorances , defaults , mistakings , trippes and slippes . I will acknowledge any one of these , and call it mine . But I will not say my sinne . I will use his terme , that turned this Psalme into Meeter , ver . 7. my blot , or my spot . But as Luther said of the word {αβγδ} , that his soule hated it ; so my heart hateth this word ( Sinne , ) my tongue can not pronounce it , Pronound with this Person , I cannot say , my sinne . If a man must smite himselfe ; it shall be softly ; if censure his owne sinne ; it shall be gently . What mouth wil not lie lightly , but at least wil not tell a faire tale for his master ? Every tongue will extenuate his masters trespasse . If a beame be in his eye ; t is but a moate ; if an Elephant in his throat ; t is but a gnat .

The sinne here meant by David , though Saint Augustine say of it , Noluit sileri quod voluit scribi , what Scripture hath recorded , God would not have concealed : yet loath I am to aggravate such a persons sinne , a Saints , a Prophets , a Patriarkes sinne . And I toucht that point in part the last time . Let Davids selfe censure it , Psal . 19. he calls it there the great offence . Yet such offenses sinners extenuate . Murther and Whoredome , the greatest sinnes , the second Table hath ; yet wit hath words to qualifie , to allay the odiousnesse even of them toe . No sinne so rightly called Peccatum , as Adultery . For Civilians say , Peccatum is quasi Pellicatum , sinne properly is harlottrie . That had David beene a Catholicke , and had prayed here in Latin , he could not more perspicuouslly have specified his sinne . Yet the Harlots wickednesse will be but termed a scape . David meaning haply this sinne by that phrase in the 25. Psalme , delicta juventutis meae , the escapes of his youth ; for he was of no great age , when he fell into such sinne ; prophanenesse haply hath fetch the phrase from thence , to terme whoredome but a tricke of youth . T is but Delictum not Peccatum , an escape , but not a sinne . The devills figure of diminution . Though I shall slay a man : I will confesse my choler ; but I will not say , my sinne .

Secondly say , conscience tie me to Davids terme , force me to say , my sinne : yet will I doe it in diminutives . As Lot said of Zoar , so I will of my sinne , an non modica est ? Is it not a little one ? I will thinne my my sinne , in the Adjective at least , if I can not in the Substantive . T is in my minde remarkeable , that of all words , sinne hath no Diminutive , not in any tongue , known to us commonly . Onely the Spaniard hath his Peccadillo , i . a petie sinne . Caesar was told , Hominibus , non verbis , hee might endenise men , but not words . But some Catholike mint is above Caesars , they can coine words too .

To end this , there is a quaint Divinitie among the Libertines , that sinne is but a meere conceit ; that right repentance is deniall of sinne . That Peter was pardoned , because hee beleeved , he had not sinned in denying Christ ; Iudas not pardoned , because he confest , he had sinned in betraying him . To presse them , bootes not with the Scriptures ; they goe not by the Word , but by the Spirit , But what a foole is Sathan , that he can not plead not guiltie , and so come out of hell !

Now come wee to the conscience checking and controlling David for his sinne . For that is the sense of the subsequent phrase , that his sinne is before him . His conscience presents the image of his sinne ever to his sight , charging him with it , and chastening him for it . That Project I prosecuted at large the last time ; but was forc't to breake it off abruptly . Any thing than uttered I will not now reiterate . I meane this Sermon but a supplement to that . Sinne , like the booke in the Revelation , which Saint Iohn was bid to eat , It was sweet in the mouth , but bitter in the bellie : So it goes glibly downe , as smooth as oyle . But the conscience , which is the stomacke of the soule , disdaines and loathes it ; and faine would cast it up againe ; but that factum can not be infectum , yet it yeoxeth and exhales many loathsome savours ; it upbraids the sinner . Solomon saith , Wine is ; surely sinne is Tumultuator , a mutiner , a stirrer of turbulent risings and tumults in the soule . But of the ( Pro ) I spake last time sufficiently ; now onely of the ( Contra . )

There is a conscience keepes all close , never checkes , never upbraids the sinner , never once troubles him . He may doe what he will . Hee is ( as Paul termes it , Ephes . 4. 19. {αβγδ} , benum'd in his conscience , stupified , and senselesse . Doe he never so much , never so great wickednesse , he hath no remorse of it , no {αβγδ} , no spirit of compunction . His worme is dead , or charm'd ; it bites not , it gnawes not . A cauterized conscience , Pauls terme too , seard with the Devills iron , and utterly without feeling . Or say the conscience doe her duty ; yet Paul notes some that can repell , can put away the conscience , 1 Tim . 1. That if it be querilous , will stop the eare ; if it bee clamorous , will cry as Christ did to the wind , {αβγδ} , peace and be quiet . Their sinnes either never before them at all , or before them in vaine : they sinne securely , and contemne all controll .

God put in man the conscience purposely for sinne ; if it might , to keepe him from it ; or if not , to whip him for it . It is both fraenum & flagrum . It is the soules lanterne , a Greeke Father calls it so , by it to see her sinnes . But as spirits ( as some say ) first make the light burne blew , and at the last to goe quite out : so the Devill with his blast will blow the Candle out ; the soule shall see nought by it . It is the soules book , Saint Bernard calls it so . The records of all our actions are enrolled in it . But Sathan will be sure , either so to claspe it , that the soule shall not open it ; or so to race it , that shee shall not reade in it . Mans soule and body are full of sin throughout . The conscience is the Index , Ioh . 8. 9. {αβγδ} , the table which will teach to turne to every one . But the Devill comes & rends it out . It is the soules glasse , the same Father termes it so . The soule hath not a spot , but shee may see it . But the Devill with his breath will dull and dimme it so , that the soule shall see nought in it . Though the sinner shall have wrought never so much wickednesse ; yet hee will say with Paul , Nihil mihi conscius sum , I know nothing by my selfe . Of his conscience , hee is innocent .

Surely there is a quiet and still conscience , which is good : that hath Sensum , but not Consensum , it feeles sinne , but approves it not . The righteous man hath it . It sets his sinne before him , and no more . It importunes him not , disturbes him not ; because hee repents presently , and Gods spirits ministers comfort to his Spirit . But the quiet conscience , wee meane here , has Consensum , but not Sensum ; the distinction is Saint Bernards : It gives assent to sinne , but has no sense of sinne . Many wicked men have it ; and some righteous too sometimes . David had it for a time . Hee lay a whole yeare lazing in his sinne , without any sense of it . A conscience crosse to her creation . Shee was made by God to withstand sinne , but to feele it , shee quite contrary feeles it not , and consents to it ; conspires with concupiscence to betray the soule with silence : as a dogge should take bread of a theife , and not barke at him ; so the conscience to be flattered by sinne , and not stirre at it . A desperate case , when that which should be Sacra anchora , as S. Chrysostome calls the conscience , the last refuge in extremity , when that shall faile too . When witnesse and accuser and judge too ( for you heard the last time , that the conscience is all three ) and all shall bee corrupted . God hath appointed it to be mans keeper : when the keeper shall consent to the escape of his prisoner .

To this end : happy is the sinner , whose conscience rouses him , let s him not lie drowzing in the Lethargie of sinne ; but presents it to his sight . For how shall he sorrow for the sinne , hee sees not ? so that his sorrow bee not without hope . But his condition miserable , who sinnes to day , to morrow , every day , without the least controll of conscience . It sees but saith nothing . T is seated in our soules to set our sinnes before us . Will it not : then will Gods selfe . I will , saith God , Psal . 50. 21. He will set our sinnes before us , in order before us ; t is a military metaphor ; God will muster them before us . For he writes them in a Roll ; they are recorded all , that he remits not . At the day of death Sathan will recite them to dismay thee : at least at the day of judgement , thy conscience will bewray them to confound thee . Though now it be mute ; it will speake then . The conscience of the wicked , though it have haply no remorse ; yet it hath remembrance . That will suffice our Saviour at the last day , to indite the sinner to damnation . Nay lightly be it never so benummed by Sathan ; shee will show a cast of her office in this life , upon the death bed . For as they say of witches , that their familiar spirit leaves them at the layle , and will serve them then no longer : so the devill , that had charmd the conscience all the life , that it could not performe the function , remooves his spell at the approach of death , to drive the sinner to despaire .

One terme remaines , not toucht as yet , the restlesse importunity of the sinners conscience , checking him uncessantly , My sin ( saith David ) is ever before me . As a good conscience is a continuall Feast ; so a guiltie is a perpetuall plague . O semper timidum scelus ! The shadow doth not duelier attend the body , then horrour haunts the sinner . The worme of the conscience never dies . T is an internall Hell , an eternall Hell . Sinne is in the soule , as a boile is in the body , {αβγδ} , Plut. pricking and shooting and aking continually . There is no rest ( saith David ) in my body , by reason of my sinnes . No rest with sinne ; none in the day , none in the night . The sinner , like a sick man , turne him on his right side , or turne him on his left , let him tosse and tumble ; all is one , Semper in poena est . Isid . he finds no ease no way ; wishes in the morning it were night ; cries in the night , Oh that it were morning ! Dens mandibulae , the teeth in our chawes stand often still , the Preacher saith , the grinders stand still . But Dens conscientiae , as Gregory termeth it , the tooth of conscience is biting continually .

What griefe doth not time ease , doth not time end ? This it doth neither . The pleasure of sinne is but for a season , Saint Paul saith , and t is but light . But the remorse of sinne , the gnawing of the conscience , is both grievous and long lasting . The delight of it is but ( as he saith of affliction ) it is but {αβγδ} light , but {αβγδ} momentany light . But it hath an eternall waight of sorrow . Wrong done to Ioseph by his brethren above 20. yeares before , their conscience brings it afresh unto remembrance . It cryes ( saith Chrysostome ) {αβγδ} , without pause or intermission . The franticke have their lucida intervalla , their rests and respits . The conscience gives the sinner none : but is ever playing Zipporah with Moses , once bloody husband will not serve , shee must repeate it , and cast her Infants foreskin at his feete . So doth it him , rate and rebuke him jugiter continually , and cast his trespasse ever in his teeth . Paul bids , greeve not the spirit : hee meanes the holy Spirit . Greeve not this spirit neither : else it will greeve thee . Greeve it not once ; t will greeve thee often . Not in Cains proportion seaven times for once ; but in Lamecks seaventy seaven times for once . David sinned but once , or say twas twice : but his sin was ever before him . It will sue thee every day , pursue thee every where , interrupt all thy businesse , disturbe all thy delights . Even when thou sittest feasting with thy friends ▪ thou shalt see , or seeme to see the fingers of a hand on the wall before thee , writing the sentence of thy sinne . Etiam ( saith Seneca ) in solitudine ; bee the sinner where he will , he carries his controller with him , Peccatraci conscientiae nullus locus tectus , Ambros . Serm . 46. Hee is {αβγδ} , so Philo calls a wicked man ; he hath no place of rest : but like Cain shifts from place to place , but findes no ease where . The light he loathes ; he thinkes his sins in it , not before him onely , but others too . Every eye lookes at him ; every mouth speakes of him . The darkenesse hee indures not : that infests him more . Ipsas nequitia tenebras timet , darknesse is an horrour to a sinner . Is he to goe forth ? a Lyon is without . Is he to come home : Sinne lyeth as the dore . Especially the man of blood , at bed and board , and every where seemes to see his sinne . In sleepe hee sees his Ghost whom he murthered : and at meat a Fishes head showes him his contenance . If Herod heare of Christ , he will cry certainly t is Iohn the Baptist , whom I beheaded .

To conclude , to purge sinne , that s an act was done but once , done by Christ . But to urge sinne , to upbraid the soule with it , that s an act done daily , done by the conscience . A wise mans heart ( saith Seneca ) I will but change one word , a righteous mans heart is like that part of the world above the moone , semper illic serenum est , there is perpetuall lustre and calme . But the guilty conscience ever lowers , there is continuall bluster and unquietnesse . It rates and bates the sinner , jugiter continually . Once to rebuk him will not serve ; but it sets his sinne ever before him . But this terme , and the other next before are coucht in that one title , which the Grecians give the conscience ; they call it Alastora . It neither let sinne lurke , but sets it forth before us : neither let it be forgotten ; it checks it with its jugiter ; it sets our sinne ever before us . The Lord of his mercy give us ever grace to make conscience of all sin : set it before us when we doe it : but grant us faith to pray for pardon , and to hope for salvation by the sufferings of Christ Iesus , Cui , &c.

A SERMON PREACHED ON THE PSALMES . The ninth Sermon . PSAL . 122. 6. Pray for the Peace of Jerusalem .

DAVID enstyles this Psalme ( as Tremellius translates it ) excellentissimum , a most excelling Psalme . Two before it , and twelve after it are so entitled too , Psalmes of excellency , All. The sweet Singer in this , having lately received the Arke into Ierusalem , and establisht both Iustice and Religion in his Realme , as the verses before show , joyes himselfe , and his People ; and excites them in my Text to the wishing of all happinesse , and blessing to Gods Church : annexeth a propheticall promise of prosperity to All , that shall love it . Three observable termes , an Act , to Pray ; the Object , Peace ; the Subject to Ierusalem . Of each briefly , and in order . God assist me in them all ; for all of them are his . Prayer is his right , Peace his Gift , and Ierusalem his Church .

First for the Act , it s easie ; David craves a small matter . Prayer is no paines , especially to a prophane person . He but opens his mouth ; his browes sweate not , mooves but his lippes onely ; haply not so much . Even a godly man sometimes spares his speech too , does but inwardly desire , wishes in heart onely . Etiam optio , precatio est , a sigh will serve , if from the Soule . That of Aquinas is but an idle Etymology , Oratio , quasi Oris ratio , as if Prayer were all vocall . Popish prayer is , many times , as the man said of the Nightingale , vox est , praeterea nihil . For their Orysons are Latine lightly , they know not , what they pray . The heart can pray in silence ; there s a cry without noyse . God said to Moses , Why dost thou cry to me ? when he said nothing , that we read . And it is little more , that David demands here , as some doe waigh the Hebrew word . It is but onely to wish well unto Ierusalem . God lookes not at the length , but at the strength of Prayer ; nor waighes he the words , but the devotion of him that prayes , not the lungs , but the heart .

But the word here yet is waighty , not so weake as some make it , to meane but to wish onely ; signifies sometimes to pray earnestly . You will thinke Hannah vexed , sore vexed by Peninnah , upbraiding her with barrennesse , prayed for a sonne heartily , not wisht onely , begd it too , instantly , fervently ; fasted and wept , and powred out her soule to God . Yet the Priest there exprest all the power of her prayer but by this word . Surely sometimes Oratio is Aratio , No act of ease , done ( as is said in Proverbe ) {αβγδ} , costs no sweate , nor drawes no blood . Prayer does both sometimes , did when Christ prayed , he swet blood , Supplicatio is sometimes Sulcatio , makes furrowes in the Soule ; the eyes burst into teares , and the hands beat on the brest ; that the heart shall pant , shall saint with the fervency . Should David have craved such a prayer for Ierusalem , his zeale would have excused him . But he bids onely pray ; but bids that , bids pray , not wish onely ; wish too , but pray also . It s in Latine but Rogate . That word may seeme but lanke . The Greeke is lanker , {αβγδ} , that s but Interrogate , Aske how Ierusalem does . So is it in the Septuagint . But the Latine is sufficient , the English too . And I will not censure the zeale of the Author of the old English Psalmes ; who put in an Interjection , to make it more patheticall , Oh pray for the peace , &c.

What David here bids others doe , he does himselfe , does it often . Be favourable O God to Sion . Deliver Israel , O God ; wisheth numnesse , to his hands , dumbenesse to his tongue , if he forget Ierusalem ; prayes her Saints may Rejoyce , and her Priests be clad with Righteousnesse . Ieremie laments her hurt , that his eyes faile , and his bowels swell , and his liver melts in him . Moses expostulates with God for Israel , Lord , why hast thou afflicted them ? Intercedes for them to God ; prayes to be raced out of Gods booke , rather then they perish ; labours so for them in prayer against Amaleke , that Aaron and Hur were faine to support his weary armes . I omit more examples .

Did the Iewes thus onely to Gods Church among them ? Christians have done the like to his Church too among them , Christians in all ages . Saint Paul wisht peace to the Israel of God , Gal. 6. ends all his Epistles with wish of grace to them , beginnes them all with grace and peace both ; prayes not himselfe onely , but exhorts others too , to supplication for all Saints . Yea and he was not short of Moses his zeale too , wisht himselfe Anathema for the Churches sake . Saint Cyprian saith , they used such prayer in his time , Saint Basil and Chrysostom have it in their Liturgies ; we in ours often , in the Letanie , at the Communion , and in many of the Collects , all Preachers in all Sermons , every man , every religious man at every meale .

It is a very pious office , that David here demands , and of great worth , if well performed , Prayer for Gods Israel . But we owe unto the Church greater service then so . Prayers are but wishes and words onely . We owe our whole Posse , our whole Esse to the Church , if cause require : not onely our states , but not our lives excepted . I owe my naturall parent both ; then it much more . It is pitty , I was borne , if I will not die for her , that bore me . My Country craves of me more then my Parent . Gods Church craves more then it . You heard Moses and Saint Paul proffer a farre greater thing for it then Life is , their Salvation . Davids demand here is too moderate ; and yet yeelds reasons for it too in this Psalme ; which I respite to the last terme , to which they belong rather .

There is a Spirit , that hates the Church , Sathan does ; a Lucian , that scoffes at it ; a Rabsakeh , that railes on it ; a Balaam , that curses it . Sathans name bewraies him , signifies an Hater : malitiously he workes it all the mischeife , he can . The Atheist laughes at it , Ridemur , saith Tertullian , Decachinnamur , laughes aloud at it . The Hereticke reproaches it , reviles and slanders it . The Schismaticke rends it ; that s worse . The Iew wisheth it all evill , curseth it heartily . The Pope too , does our Church . The Heathens have persecuted and oppressed it . Romes Emperours have ; Romes Bishops have our Church . The Iew though ingendred from the literall Ierusalem , and prayeth peace on it , hopes to returne to it , yet curseth the whole Christian Church , the mysticall Ierusalem . We pitty them , and pardon much to their mistaking . The Gentile too , that knowes not what Church meanes , we beare with him . But the Pope we cannot pardon , though he sell pardons to others ; God will not pardon him : the Vicar of Christ , the Churches head to curse the Church , the Body of Christ . The enemies of her peace so potent , so numerous , and so neere , give the Churches children good cause to pray zealously for their Mothers peace , the next thing in my Text .

Peace is a little word , and speld but with few letters : but within the few letters of this little word , are comprised all the blessings , which God bestowes on man , worldly blessings . Peace in proper acception is opposed to publicke hostility , and all private enmity . But the word reaches to all worldly welfare , all earthly prosperity ; and David meanes so here . Yet Saint Paul rests not in it , for all ●●e large extent ; addes to it another word , more excellent then it , G●●ce ; conjoynes them ; but gives grace precedence , Grace and Peace . Grace a diviner gift ; it meanes the inward mercies of God , that concerne the Soules happinesse ; wishes them both joyntly to all Churches . But my Text must confine me , my theme is but peace onely . It so pleased God to show his Love to Israel in worldly blessings most . But they were his handsels of heavenly things , pledges and types of Grace .

David had heard of Israels many troubles , had seene some . God had chastised them sundry waies . He praies their future Peace in all prosperity . Solomon his Sonne , who had his name of peace , expounds in his prayer at the Temples dedication , the generall terme of peace , by sundry particulars ; Deliverance from the sword , from famine , and from pestilence , victory in battell , and some more . Moses more amply , Deut. 28. Blessing in the field , and in the City , in the fruite of the wombe , of the ground , and of the cattell ; Blessing in the Barne , in the Dough , and in the Basket , Wealth , Honour , Victory , all felicity . Bellarmine is bold to make this peace , this temporall prosperity , one Note of the Church . Those notes are now growne to a great number , were once but two onely or three , are now fifteene . This is the idlest of all . Wee must ever pray , it may have Peace ; but it must not ever looke for Peace . The Church here must not , that in Heaven may .

Gods Church on earth must be ever militant , ever hath her enemies ; if not forraine abroad , yet Intestine at home . Israel had the Egyptian , and Assyrian from afarre , Moab and Ammon nerer them , the Philistim their next Neighbour . Yea the Church hath sometimes a Serpent in her bosome ; neerer , in her Belly ; a viper that will fret , that will eate her wombe asunder . Christ foresees it , foresaith it , Inimicos domesticos , foes of her owne family , Necessarios , Adversarios , her Brethren , her Children , disturbers of her Peace . Many stabd Caesar in the Senate house ; he said nothing . But when Brutus smote him ; Etiam tu , Fili , what thou my Sonne , saith he ? The Churches Children oft martyr their owne Mother . Perditio tua ex te , Israel , Ierusalems sorrow is from her owne Sonnes . Christs Spouse , i . the Church , complaines in the Canticles , that her watchmen had wounded her ; nay , that the Sonnes of her Mother had molested her . Was the yeare 88 Mirabilis annus , a yeare of wonder ? They were Spaniards , that invaded then , offred to invade ▪ 605. was more wonderfull then it , the Gun-powder plot 605. times more wonderfull then it . They were English all , that would have acted that .

But such indeed are not the Churches Sonnes . They are borne on her knees , but not bred in her wombe , Sonnes of the strange woman , the Romish Church . But the Church hath some of her owne seed , troublers of her Peace , Pragmaticall Schismaticks , murmurers at Moses , like Dathan and Abiram , grudgers at Aaron too , disgracers , disobeyers , and despisers both of Magistracy and Prelacy , shunners of our assemblies ; censured by a reverend Bishop of this See , and yet the mildest man that ever sat in it , to be hinderers and slanderers of the Gospel in this Realme more then the Papists . Iudge then whether Prayer for the Churches Peace , be not needfull in our Age .

Pray for the Peace . Iehu once askt , What Peace ? so long as the whoredomes of Iezebel remaind . But Israel was yet a chaste and a pure Virgin . It was wicked Ieroboam , that first set them a whoring after strange gods . There was yet no Rent in Israel : It , and Iudah were one Realme . The Tyranny of Roboam first occasioned the revoult . David saith in the Psalme , that all the Tribes together went up unto the Arke , to worship the Lord there . There was yet no idolatry . Where God is served , God onely ; there is Peace . God was served in Israel in Ahabs time : then lived Iesabel . But Baal was worshipt too . Elias saith the People halted betweene both . But God forbids to have any other gods , but Him ▪ They had ; and therefore had no Peace . But Davids heart was sincere , his , and his Peoples , clave unto God onely . All Israel did then . Hee therefore prayes their Peace . Wee will wish peace to Rome , though Iezebel be there , and her spirituall adulteries . For what else is Idolatry , worship of Images , Angells and Saints ? They wish not peace to us ; we will to them , to all men , to the whole world . The perfect Christian wisheth hurt to none . But to the household of Faith , the true children of our Mother , the Church of Christ , we wish it especially . Wee will pray , ever pray ▪ for the peace of Ierusalem . It s the last thing in my Text .

Pray ( saith this Princely Prophet ) for the peace of Ierusalem . I wish ; I could expresse the incomparable sweetnesse of this little Hemestichium . I ghesse , the holy Ghost was pleased to let the Psalmist play the Poet here : the Psalmes are holy Poetrie . The Originall words have such elegancie here , as ( I thinke ) all the Scripture ▪ can not parallel this verse . The words doe so excellently answer one another in matchlesse Paronomasie . It is in English unexpressible . For the point in hand onely , he bids us to pray for the peace of Ierusalem . Peace denominates Ierusalem , t is the Etymon of the word , meanes the vision of Peace . David by that terme most sweetly alludes to the name of the Citie . Yet conceales his Art , could have beene more open , have said , {αβγδ} Pray for the peace of Salem . For so it was called too , called first so , called still so , Psal . 76. At Salem is his Tabernacle . That word meerely sounds peace . God would have his Church the House of peace : and his Temple there , David might not build ; he was a man of warre : but Solomon his sonne , who had his name of peace . Christ , whose the Church is , she his Spouse , would not be borne in Iulius Caesars reigne ; he was a Warriour too : but in Augustus dayes , who reigned in peace . And this may be a Reason too , if you please , why David bids pray but for peace onely , an earthly blessing . That word most fitted his Art here , sounded best . But under that word by Poeticall Synecdoche , couched heavenly blessings too . Come we now to Ierusalem .

Very excellent things are spoken of thee , Oh thou Citie of our God . Even that title is excellent , to be Gods Citie , the Citie of the great King , David calls it so , Christ doth too ; The holy citie , Israels glory , the joy of the whole earth . This Psalme commends it for three excellent things , Vnitie , Iustice , and Religion . The Temple the most beautifull fabricke upon earth , the worlds wonder was there , called therefore ( as Eusebius saith ) Hierosolyma , i . {αβγδ} , of Salomons Temple . A slippe in that learned Fether , not skilled in the Hebrew tongue . No wonder , when Iosephus a Iew slipt so before him . But not to mingle Grammar with Divinitie , I omit the Etymologie ; It skills little . My Theme is not to praise it , but to pray for it . It is here meant in Allegory for the Church of God , as in many other places , called therefore by Saint Paul , Ierusalem on high , and the heavenly Ierusalem .

Sathan hath a Synagogue ; that s not Ierusalem : It loves not peace . The Dragon and his Angels fight with Michael , and his Angels , Apoc . 12. The Dragon , the devill ; his Angells , Hereticks , all persecutors . These are not Ierusalem ; it s the vision of peace . Ierusalem had sundrie names at sundry times ; sometime called Iebus , the Iebusite dwelt there . Salem afterward : whence Christs Spouse in the Canticles is called Sullamite . Rome may be Iebus ; there is the Iebusite , the bloudy Iesuit . But the true Church is Salem : her sonnes all are Sullamites , lovers of peace .

It is not the citie , David meanes . As it was his chiefe seat , the mother citie of the land ; he might wish it all peace so . But here he considers it in a Diviner sense , as the Seat and Citie of the great King . There was the Throne of David ; t is not for that . But there was the Throne of God ; he therefore prayes peace to it . Bishops Sees are in Cathedrall Churches : Gods was in Ierusalem . The Temple was his Sanctuarie ; Gods selfe calls it his House . You will say , the Temple was not yet , when David wrote this Psalme . T is true , the Temple was not ; but the Tabernacle was ▪ At Salem was his Tabernacle , saith the Psalme . God vouchsafed to dwell there : t is in the same Psalme , and his dwelling in Sion . Gods Inthronization was on the mercy seat , upon the Arke . But Temples and Tabernacles made with hands are not the onely houses , that God dwells in . Saint Steven tells us that . Mens hearts are Gods house ; The bodies of holy men ( Saint Paul saith ) are the Temples of the holy Ghost . Davids selfe , and all the true worshippers of God , which then ( I doubt not ) were infinite in Israel , are meant here by Ierusalem . The Cittie ( saith the Oratour ) are not the walles , streets , and houses , but the people . The Church of God is the Vniversitie of Saints , the whole body of Beleevers . Great was the number of such in that cittie . But all Israel besides them , all the males throughout the land , came thrice a yeere to worship at Ierusalem : that David might justly by usuall trope of speech , partly by Metonymie , and partly by Synecdoche , call Gods whole Church Ierusalem . And it is not Davids Dialect alone ; other Prophets after him title the Church so . [ Yea Saint Paul too , and Saint Iohn in the Revelation . ]

But how so ? Will some say . Gods Church meant by Ierusalem ? Said you not , the Church is Christs Spouse , and a Sullamite ? The one craves Puritie , and the other Peace . Neither suite with Ierusalem . Esay calls it in one verse , both an Harlot , and a Murtherer . Nay , both these sinnes are aggravated ; the one by Ezechiel , Shee was common to all comers , Opened her feet to every stranger . [ Nay worse , Harlots take hire ; she gave . ] The second by Christ , a Killer of Gods Prophets ; O Ierusalem Ierusalem ▪ But Distingue tempora . I did before . Ierusalem was not such in Davids time : God was served there sincerely all his dayes . In after ages she forgat God , and served Idolls : that was her Harlotrie ; and spared not then to murther Gods Prophets . The seaven Churches of Asia were the Churches once of Christ : now they serve Mahomet . Rome had in it in Saint Pauls time , and long after many good Christians ; but not so many now . Now un Christiano is Italian for a foole . Ierusalem in my Text is Societas Sanctorum , Saint Austins terme , the company of holy men : and Saint Iohn in the Apocalypse takes it ever in that sense , and meanes it of Gods Church . It is Saint Austins observation , when Babylon is named there , ever understand ( saith he ) wicked and bloudy men ; when Ierusalem , holy men : Babel , the devills Synagogue , Ierusalem Gods Church . Saint Paul calls it Heavenly , and Saint Iohn calls it New . New , to distinguish it from that in Iudea . Heavenly , not because it is in heaven , the Church of Saints Triumphant ; but because her graces come from heaven . For the Sonnes of God are not borne of flesh and bloud , but of the Spirit . Their generation , i . Regeneration is from heaven .

And now one word of Application ; David bids pray for Ierusalems Peace , but whether Ierusalem ? That surely , which hee here describes , where is Vnitie , vers . 2. Religion , vers . 4. and Iustice , vers . 5. Ierusalem is a citie that is at unity within it selfe . Thither go up the Tribes , to praise the Lord : and there are the seats for judgement .

Is our Ierusalem such ? Our sinnes shew there is no unity among us ; and may we pray for peace on this Ierusalem ? We may , we must . Moses did for Israel , though fallen grievously , Samuel for Saul , though a grand sinner . Wee may , and must ; though haply in vaine . For God saith , Non est pax , There s no peace to the wicked . Sinne at length captiv'd Israel , sackt the cittie , raced the Temple ; Nunc seges est , grasse now growes in Ierusalem .

Yet despaire not daugher Sion , Returne O Sullamite . There is no peace to the wicked , saith my God ; that is , so long as they be wicked . Cease we to doe evill , sorrow we for our sinnes heartily ; weepe we ; pray wee God for peace ; we shall have peace . The prodigious pride of women , their wanton vanities , censured often by Preachers , but in vaine ; they will come with them to Church in spite of us , I thinke in spite of Angells too , who are ever present in our Churches ; and the drunkennesse of men , their whoredomes and blasphemies , draw downe divine Revenge on our Ierusalem . I shall therefore end with a short prayer for our Ierusalem , The God of Peace , the Father ; the Prince of Peace , the Sonne ; the Spirit of peace grant it us . To which three sacred Persons of the blessed Trinity , &c.

A SERMON PREACHED ON THE PROVERBS . The tenth Sermon . PROV . 23. 26.

Fili mi , da mihi cor tuum .

My sonne , give me thy heart .

WIsdome , i . God , Gods wisedome , i . Christ , here sues to man , craves a gift of him , da mihi , give me ; askes him his heart , da mihi cor tuum , give mee thy heart ; prefaces his suite to speede the better , calls him his Sonne , My Sonne , give me thy heart . A short Scripture ; but multarum rerum gravida , much matter in few words . But six in all ; but foure in the originall ; and therefore there ( as Marcellinus saith of Thucydides ) {αβγδ} , moe sentences then words . But six words ? but six syllables . Quot syllabae , tot sensus , a severall lesson in every one of them .

First for the compellation ; t is a litle Canaan , it flowes with milke and hony . God to call man , his sonne , O Altitudo , O the heighth , O the depth , heighth of honour , depth of love , coucht in one poore paire of words ! Not serve mi , my servant : and yet that an honour too , to be Gods servant . To be of Gods family , in any office under him , though it were but a doore keeper in Gods house , David thought it honourable . Happy are thy men , saith the Queene of Shebah unto Salomon . Behold a greater then Salomon is here : Happy are his men . Gods Priest , Gods Prophet , Gods annointed , all these honorable . A man of God . To retaine to God in any title , a great glory . God to owne us any way , great grace to us .

Not Amici mi , my friend , a glorious title too . Christ could not give his followers a more gracefull terme , then that ; {αβγδ} , you have I called friends . Abrahams prerogative to be cald the friend of God . A lovely title : but a sonne excells it . Great is the love of one friend unto another : Ionathan loved David , as his owne soule . God , that here cals us sons , hath loved us more , more then his owne soule . For hee gave his soule to ransome ours . Saint Paul calls it {αβγδ} a name of excellencie . The Scriptures could not give an higher to the Angels ; they are stild the sons of God . Not an higher to Christs selfe . Christ , Gods selfe , is but Gods Sonne . Filius meu● es tu , our Saviour was no more ; in a higher sense , but not a higher name . He that is the Father of our Lord Iesus Christ , hath cald us Sonnes . Salomon saith it here . One greater then Salomon saith it in the Gospell , I will goe to my Father , and to your Father . God is not onely his Father , but ours too . The spirit saith it too , cries to God in our hearts , A●ba Father , Saint Paul saith .

To end this , Christ and David both Gods Sonnes ; but not both in one acception : the one but {αβγδ} , his adopted sonne ; the other {αβγδ} , his begotten Sonne ; Christ by nature , David but by grace . Adam his sonne too , Luc . 3. ult . a third way by creation . None of all these are haply meant here . But as a grave and learned professour of some skill , calls his schollers sonnes : so Christ throughout this booke , under the name of Wisedome ( for so indeede Saint Paul titles him , 1 Cor . 1. the Wisdome of God ) reading man a Lecture of divine Philosophie , calls him his sonne . The Prophet saith of Christians , they should be {αβγδ} , all of us taught of God . God is our Gamaliel : sitting at his feete , as Mary did at Christs , as Saint Paul cald Titus and Timothy his sonnes , so God doth us .

My Sonne . T is but a little pronoune , but of great Price ; but of two letters in the Latin and our tongue ; but one in the originall . A great treasure in a small word , Chrysost . Gods Sonne ? Gods any thing is honourable . David held it a great honour to be sonne to Saul ; and yet he was but sonne in law to him .

There is a sonne , whose father is his staine ; Nadab the sonne of Ieroboam , that made Israel to sinne ; the Hittite , and the Iebusite , and the other sonnes of cursed Canaan . A sonne that is disparagd by his parents . Is not this Iosephs sonne , the Carpenter : is not Mary his mother ? There is a filius terrae ; the sonnes of Nabal , as Iob termes them , whose fathers hee would not set with the dogges of his flockes . But the sonnes of Nobles , Salomon blesseth them ▪ and the Iewes were proud of Abraham to father them . Yea David was a glory and a grace to Christ . [ Iesabel though an Adulteresse , an Idolatresse , and Inchantresse , yet Iehu bad bury her , as being a Kings daughter . ] For us to bee Gods sonnes , the Disciple whom Christ loved , with accent even of admiration , bids Behold , {αβγδ} what exceeding love the Father bore us , that wee should be called the sonnes of God . Tertullian notes it of the prodigall child ; but t is true of every man ; non sum dignus vocari tuus , Tert . de Poeniten . cap . 8.

Had this Pronominall note not beene exprest , as it is not sometimes ; though the name of a Sonne alone be lovely ; yet had it lackt much life , beene nothing so significant . To the rich man in hell , a damned ghost , Abraham cries Fili , but not Fili mi , Sonne ( saith he ) Remember ; not my Sonne . Friend too , a lovely name ; but lanke and lame without the Pronoune . To the Guest in the Parable without the wedding garment , the King said but Amice , not Amice mi , Friend how camest thou in hither ? Christ said so much to Iudas , that betrayed him , Amice , ad quid venisti , Friend wherefore art thou come . This note is in neither . Solomon in his Wisedome waighing the force of it , repeating this title 23. times , hath it ever in this forme , Fili mi , my Sonne . This being but a proeme is not to be prosecuted : t is but premised to worke attention and obedience . The Child owes both to the Parents voice ; the termes implying Love , as well as authority : the Fathers counsell ever presumd to be for the Sonnes profit . Or be it here meant by a Sonne , but a Disciple : yet the same in proportion is insinuated so too . Leave we the Compellation ; come we to the Sute ; Give me thy Heart .

Da mihi , Give me , saith God here ▪ A Father cry ( Give ) unto his Sonne ? Children receive from Parents ; Parents take nought from them . Saint Paul saith {αβγδ} , Children lay not up for Parents ; Parents must for them . And saith the Father here , Da mihi , Fili , bids the Sonne , give him . And the Father here , God too , that gives man all things , aske a gift of man ? Fathers doe , earthly Fathers doe give all good things , ( Christ saith ) to their Children . God much more , {αβγδ} , gives us ( Saint Paul saith ) Life , and Breath , and all things . But Fathers crave Honour and Obedience of their Children ; they doe , they may . T is Gods Argument , If I be a Father , where is my Honour ? God may more . He that gives All things to us , may aske one thing of us ; may justly , and does here .

Give me , saith God ? What , is God needy , that he craves ? God is {αβγδ} , Plato could say , an Heathen : his name is Schaddai ; All-sufficient . T is one of Gods proprieties ( saint Chrysostom saith ) {αβγδ} , to want nothing . He cannot aske ; what is not his already . We all are ; all men , all creatures . All things we have , we have of him . We call them ours ; but they are his : ours but to use ; but his the propriety . And ours to use , but durante beneplacito , no longer , then likes him . Dominus dedit , Dominus abstulit , gives to us , and takes from us at his meere pleasure .

Arnobius writes , that Phidias engravd on Iupiters finger , {αβγδ} Allsufficient . Why craves he then ? and that the heart ? craves , what he wants not . God is not excors , without heart . Is not David cald a man after Gods owne heart ? Nor is God like the covetous , who want tam quod habent , quàm quod non habent , as well what they have , as what they misse . Saint Paul tels the Athenians , Act. 17. God needs nothing . Were he in want ; mans heart could not releeve him . Say Love be meant by it ; one cannot live by Love . The wanting of it will not make him poore ; the having of it will not make him rich . Say , Truth be meant by it , Spirit and Truth . Truth with men is a jewell : but they say , they beg , that use it . Truth is no treasure neither unto God . Be meant , what can by it : nothing of mans can benefit his Maker . Davids goodnesse is nothing unto God . Psalme 16. 2. That God bids give it ; it is but for acknowledgement ; he askes our heart , but for his homage .

But bids not God else where , Serva Cor , Keepe thy heart , chap. 4. 23. Can a man doe both , keepe it , and give it too ? and he prefaces it too with the same termes , My Sonne , there as well as here . Speakes God Pugnantia ? what here he craves , doth he there crosse ? He doth not . This Text is but a glosse to that . There he bids , keepe the heart ; here he showes thee how . The way to keepe it , is to give it him . Sathan craves it too ; so doth the world ; so doth the flesh . They crave it ; but to ruine it . And they all lie in wait for it : give it God ; and it is safe . God is the Hearts guardian ; he will secure it from them all . Or keepe it , that is , from them , for him . God bidding two things , to keepe , and to give , is thus obeyed in both .

To end this ; Lay the Act to the Object , Give me thy heart ; and man may say to God , as Elias said to Elisha , thou hast asked an hard thing . Give away our Selves . Mens cu●usque est quisque , a mans Soule is a mans selfe . Heart and Soule , here are all one . Give away that , by which ( as the Apostle saith of God ) {αβγδ} , We live , and moove , and have our being ? That s not Gods meaning neither . He would not , we should give to want our selves : much lesse to expectorate , to exenterate our selves , to give our hearts out of our bodies .

He bids us give them to his service ; to love , to feare , to serve him with our hearts , to beleeve on him , and to relie on him . Our hearts given to him so , cease not to be ours . Nay so they are ours the more , more truely ours : more ours , when given to God , then when ours onely . Nay , they are not ours at all , unlesse God have them : they are onely ours , when given to him . For if God have them not ; Sathan hath them , or the World , or the Flesh . Whose heart they have , any of those three , he is indeed heartlesse , not ( as they say ) civiliter , but spiritualiter mortuus , spiritually dead . What is a Sinner , but a living Corpse ? quicke in body , but quite dead in Soule . Give it to God ; thou hast it still : and thou livest then indeed . Hee is Anima Animae , saith Saint Augustine , the Life of the heart , the Soule of the Soule . To give it him , is but ( as Iosh●a said to Israel ) to let it cleave to him , and serve him . T will serve thee nere the lesse , and cleave to thee the faster .

Gifts are begd oft for others . The Mother of Zebedees children crav'd for her Sonnes . Christ bids the rich young man , Da pauperibus , give to the poore . Gods sute is for himselfe , cries to Man , da mihi , bids give his heart to him . Did none crave it but he ; the sute were easie . But others aske it too . Sathan saith , give it Mee , Mammon cries , give it Mee , Belial cries , give it Mee . The World , the Flesh , the Devill , all three belabour Man , as the three goddesses did Paris for the golden apple ; every one flattered him , to give it her ; So doe they the heart of man , every one cryes , Da mihi , give it unto me . Hard for a thing so soft , ( Plato likens it to waxe ) not to winde every way , to listen to them All.

One of them , the Flesh , Solomon doth instance , an hungry Horseleech , with her two daughters ; crying ever , Give , give . Love of strong drinke , at the thirtieth verse . Lust to strange women , at the next verse . Salomon insists in them . I may not . Sathan will knocke too , knocke hard and often at the doores of thy heart . It hath two doores , Saint Augustine saith , Amorem & Timorem , Love and Feare . Shut them both against him . Lovest thou any worldly thing ? Intrat hàc ; he will enter at that doore . Fearest thou any worldly thing ? Intrat hâc ; hee will enter at that doore . Bolt them , barre them both , Omni custodia , Solomon bids , keepe them , Keepe thy heart with diligence against him . Da mihi cor tuum , open onely unto God .

The nerves of the eye , and the muscles of most of the members of the body are made to move every way , as well downeward toward earth , as upward toward heaven . But Surfum corda , we must heave our hearts onely towards heaven . The Church professeth it at the Sacrament of Christs supper , that they lift them up unto the Lord . I lift my heart to thee , saith David often in the Psalmes . The heart to heaven , saith Saint Austin ? How may that be ? Quae scalae , quae machinae , where are the ladders , the engins , and the ropes , to mount a thing so low , so high ? Amando , ascendis , love is the ladder , the affections are the staves . Feare God , trust on him , joy and delight in him : thou art in heaven already ; he hath thy heart . Take thou no thought , how thou shalt get up , God will come downe to thee . God saith but Da , bids onely , give it him . How he will have it , Viderit Divinitas , Say but with David , My heart is ready , O Lord , my heart is readie : T is enough . Thou hast tender'd it , and God is seasd of it . God bids thee , give it him . Say thou but Etiam Domine , Even so Lord : that s all he askes of thee . Christ and his Father , and his Spirit , all three will come to thee . They will knocke at thy heart , as at their house : doe thou but open ; they will enter , and suppe with thee . It is not my conceit ; t is Christs owne speech . A heart dejected towards earthly things , fits a beasts brest rather than a mans . The beasts heart , like his head , lookes to the ground : there is his food ; thence is his beginning . Mans affection , like his face , should be Sublimis , lifted ever up toward the heavens : thence comes the soule ; God gave it , saith the Preacher . God gave it thee ; give it thou to God . God craves but his owne . We are his ; for he hath made us ; wholie his , heart and all . S. Paul saith of body and soule too , that both are Gods , 1 Cor . 6. His , by many rights , of Creation , of Redemption , of Obligation : Iure voti , wee vowed our selves wholy to him at our Baptisme . There wee renounced all his competitors , the World with his Pompe , the Flesh with her Lusts , the Devill with his workes . If any of them all shall counterclaime our heart , cri● Da mihi , Give it me : We may pray them cease their suit ; we have given it God already .

Say we had not : be thy heart yet thine owne : yet bestow it nor on Belial , or if Mammon cry Da mihi , give it not to him . They will but metamorphose it , turne it into stone . Give to to God . If it be transformed by them , he will reforme it , make it a fleshy heart againe . Much lesse to Sathan : he craves it , but to tread it downe , to trample and insult on thee . Incurvare ut transeamus , lie downe ; and as the Pope did on Fredericks the Emperour , he will set his foot upon thy necke . Give thy heart to him , that can satisfie thy heart . The World can not , nor the Flesh . The treasures of the one , the more thou hast of them , the more thou hungrest . The pleasures of the other , doe but edge thy appetite ; they can not quench it . Give God thy heart : looke what thou lustest for , he will give thee thy fill of it . Is it wealth ? Godlinesse , ( Saint Paul tells thee is great gaine , and the Law of the Lord above thousands of gold . Is it pleasure ? In his presence ( saith David ) is fulnesse of joy . Is it honour ? His reward ( saith the Apostle ) is a weight of glory , as much as thou canst beare , a farre most excellent eternall weight of glory .

Who lightly gives , but to receive ? ( Do , ut des ) gives , but in hope to gaine ? Give thy heart to any of the three competitours , t is meerely lost : not it alone , but lightly what thou lookest for besides . T is not so with God , {αβγδ} . Thou losest not thy gift : he will take nought of thee but will requite it . Thou lendst it him , thou givest it not : thou shalt receive thine owne with interest . The other three will promise too , the Flesh , Pleasure , Mammon , Wealth , Sathan what thou wilt . But they lie lightly ; Say they keepe touch ; t is but the more to tempt and entangle thee , and to sinke thy soule into deeper condemnation .

God askes thy heart ; but so , as thy selfe shall have it neverthelesse . Give it the other three , to any one of them , thou losest it . As Christ saith of the life , That he that loseth it for his sake , findeth it : but he that feares to hazard it for him , loseth it , in thought to save it . T is so with the heart , give it to God , and so thou hast it too : t is the more surely thine , the more t is his . Give it any of the other , t is lost utterly , unrecoverably . The Prodigall in Christs Parable gave his to the flesh , his heart to harlots ; is therefore titled the lost child . T is so with Sathan too , and with the world ; Sponde , praestò noxa est , give , lend , let any thing to either ; t is all lost .

Man becomes heartlesse , when he sinnes . Ieremie calls Judah {αβγδ} without heart , Ier . 5. 21. Onely the righteous can say with David , Cor meum , my heart , saith David in the Psalme , Dixit Nabal in corde suo , Nabal ? See 1 Sam . 25. 37. tis said there Nabals heart was dead in him , hee had no heart . I know David saith too , the wicked have two hearts , Psalme 12. but neither of them both their owne . They speake ( he saith ) Corde & corde ; but he addes not ( Suo , ) With a heart and a heart , a paire of hearts ; but neither theirs . The one is Sathans , the other is the Worlds . Or say the sinner have his heart still , though he give it unto sinne . He hath it Apud se , but not Penes se , he hath it in his bodie , but not in his power . Doth the Oratour call the bodie the soules jayle , Carcerem animae ? T is true of wicked men . Their heart is in their brest , Tanquam in Pistrino , saith Salomon , as in the devills Bridwell . T is there , but as a slave , to toile and be tormented . Be it , the sinner hath a heart , as well as the just man : but a Captive-heart , slave to that tyrant , whom he gave it to . Be that then the oddes . Give thy heart to Belial ; thou hast it still , but t is bond . Give it to God , thou still hast it , and that free .

To end this , Is the sinner yet solicitous to satisfie all suiters ? He finds he hath two hearts , the Psalmist told him that . He may not deny God . Cum rogat , jubet : he but demands his heart , he may command it . Hee shall have one . But here in the Lord be mercifull unto his servant , if he give the other to one of the competitours . Or if he have but one in all ; yet what if he divide it , Neque meum , neque tuum , sed dividatur ? Give God alone one moitie ; and part the other among the other three . And hath it not three ventricles , as the Anatomists say , a severall cell for every one of them ?

For the first conceit , let it be even so . Let him give one heart to God : and if he find a second , let it give it them . I presume no one man ever had two hearts . I read Bifrontes and Bilingues ; but Bicordes I read not . Say one had two , God craves them both . Though here the word be singular , Give me ( but ) thy heart ; because one hath but one : yet had he two or moe , all must be Gods . The Law bids love him , omni cordi tuo . If thou have many ; then with every one . For the second shift of parting it ; God scornes , the devill should be halves with him . He will give no part of his glory unto others , Esay saith , God loves indeed a broken heart , the Psalmist saith , but not broken into parts . but a wounded heart he meanes sorry for sinne . The commandement fits here too , Thou shalt love the Lord thy God , Omni corde , with all thy heart . Hast thou many ? Then with them all . Hast thou but one ? Then with all that . Howsoever , yet with all .

Shall I aske thee that question , which Saint Paul askt King Agrippa ? Beleevest thou the Scriptures ? I know thou dost . They teach , there s but one onely God ? Why makest thou moe ? For to whom thou givest thy heart ; he is thy God . Not a God indeed ( for God creates man ; man can not create God ) but a God in thy conceit . Gold is thy God , if thou covet it . Pleasure and Honour if thou dote on them . Thy belly thy god , if thou pamper it . Giving thy heart to any , but to him , that here cries , Cedo mihi , give thy heart to mee : against thy conscience thou makest many gods , who knowest , there is but one . Halt not betweene two contrarie Religions . Either be an Idolatour , and give thy heart to whom thou wilt , and denie God , or if thou acknowledge him : repell all his Competitours , and give thy heart to him .

God craves a gift , cries Da ; and for himselfe , Da mihi , Give me , saith God . What is the gift ? Cor tuum ; my sonne , give me thy heart . God , himselfe a Spirit , bids man give him his heart , that is , his spirit . Not {αβγδ} , but {αβγδ} ; not his body , but his spirit . Not that he cares not for his body : he claimes that to ; for he ownes that too , Saint Paul bids us Glorifie him both in our Spirit and body , for both are Gods , 1 Cor . 6. ult . But here by the heart , are meant our Meditations , the Mindes Cogitations , the thoughts , the desires , all the powers of the soule . God hath seated them in it ; and therefore here puts it for them . Though ( as Saint Austin saith ) Totum te exigit , qui totum te fecit , God who made us whole , craves us wholy ; yet the Father of Spirits , calls for our spirits specially ; and besides the body being but the soules instrument , in having the heart , he hath the body too .

God craves not the Hand , though an excellent member ; not the Head , a more excellent ; not the Tongue , which David calls the best member that he had . But the Heart , the Presence chamber of the Spirit ; the closet of the soule . The heart is Gods House ; Tricameratum , Avicenna saith , it hath three Cells for all the persons of the Trinity to dwell in . {αβγδ} , not the Church onely , but man too , saith Clemens Alex . Mans heart is Gods Temple . Gods Altar , saith Gregory , what is sacrificed to God , must be offered upon it . The fire , namely of love , burnes indesinenter , never goes out there . Ager Domini , Saint Austins ●erme , Gods field ; in it he will walke . The body is but Mancipium animae , the soules Slave , Asina animae , the soules Asse , Saint Bernard termes it . The heart , the soules selfe .

Sathan will accept ( rather then faile ) of the body onely . He also hungers for the heart , cries ( as the King of Sodom did to Abraham ) Da mihi Animas , give me the soules . But hee will take any thing rather than repulse . God the heart , or nothing . The body without it is base : the soule is precious , so called by Salomon , Prov. 6. 26. David calls it his darling , Psal . 22. But t is Gods Iewell too . The heart is Gods Havilah , there is his Bdellium and his Onyx stone . For there is love ; the Lodstone both of God and man . Not onely one man craves anothers love : but God doth too . Magnes amoris amor , Love drawes love to it , like a Lodstone . He that said it , meant it of mens mutuall love . But it fits here too . Magnes amoris amor , love drawes love to it , like a Lodestone . For God is love , saith the Disciple , whom Christ loved . And Gods selfe here craves mans love . For that s meant by the heart . Yea heart in the holy tongue , is the same almost in letters , as love is in ours . God therefore askes it . For there is Fons amoris , saith Saint Augustine , the fountaine of all love : both Cupiditatis , love of worldly things , which made the devill crave it too ; and also Charitatis , of heavenly things , which makes God demand it here . That affection specially God requires of man , principally ; but withall ; his feare , his affiance , and his joy , convertantur ( saith Saint Bernard ) cast them all on him . They are the heart : Ibi spera , ibi ama ( saith Saint Augustine ) totum cor , the whole heart , Bernard saith . By Da mihi cor , God craves of us all these .

A SERMON PREACHED ON ECCLESIASTES . The eleventh Sermon . ECCLES . Keepe thy Foote , when thou goest into the House of God .

MY Text is a Caveat , to inhibite our Affections ( for that s meant by the Foote ) to looke to our lustes , when wee assemble to serve God . See to them alwayes , but then specially . Foure severall termes in it ; Act and Object , Time , and Place . The Act , to Keepe ; Object , thy Foote ; when , at thy going ; whether ? to Gods House . Of each briefly , and in order . First , for the Act , Keepe .

All Latin translations have , Custodi , Keepe . So hath the last English , and the terme well agrees both with Septuagints , and Originall . Keeping , hath many kindes . To keepe , is to observe , to preserve , to watch , and otherwise . Christ calls them blessed , that heare Gods Word , and keepe it ; i . observe , and doe it . This keeping is obedience : Salomon meanes not it . The Foote , meaning our lustes ; wee may not obey them . O thou keeper of men , saith Iob to God . That keeping is preserving . Nor meanes this Scripture that . Lusts neede not cherishing . Pamper them not ; hamper them rather . They grow too fast , prosper too well . Carnall men keepe them both these wayes : both obey them , slaves to their lusts ; and feede them , Pandars to their flesh . Saint Iames saith , concupiscence tempts and intises us . It needs not : many of us tempt and intise It. Lustes are a Fire , and would be quencht . Wee rather cast oyle on them , to make them flame . To watch , is to keepe too . That s neare Salomons sense . He bids here looke to them . That word ( mee thinkes ) is too weake too . Lock them up ; they are Beasts , {αβγδ} , Plato saith , wild Beasts . Nay , binde them , make them sure . Seneca bids Indulgere , bee not too straight , but favour the affections . But that s honestis affectibus . Some lusts are lawfull , cherish them : they are not meant here . Salomon meanes the wild and unregenerate lusts . They are Portae mortis , Saint Austins terme , the gates of death . They would be watcht . Portae inferi ; his terme too , hell gates ; looke to them , that they open not . Nay hells selfe , Animae inferi , the soules hell , Macrobius makes them . If they breake prison , hell is broken loose . Lactantius calls them Furies . The Devills plants , saith August . Pull them up thou canst not , their roote is so deepe ; Custodi , keepe them low . The Devils selfe . What are sinnes , but young Sathans ? Mary Magdalens seven Devils were but so many sinnes , the Fathers say , t is good keeping Devils downe .

I sayd this Scripture is a Caveat . Chilo , one of the seven Greeke Sages , makes two Cavees , cave tibi , & cave te ; both take heede to thy selfe , and beware of thy selfe . All danger is not from without , Hannibal ad portas , an enemy at the gates ; there s an enemy too within thee . Salomon meanes it . There s an Adder in thy bosome . Mine owne affections fight against my soule , Saint Peter saith . Eve must egge Adam ; Sathan will not . Hee will raise him a tempter from his owne Ribbe . Lust is more inward then Eve . My Ribbe is but in my side : but my lusts are in my heart . Sathan hath fee'd them to betway mee . I have neede to looke to them ; neede to keepe my heart ( as Salomon bids ) prae omni custodia , looke to it above all things ; looke to my lusts , both abstine & sustine : prohibit them if I can , that they stirre not ; sustine at least , inhibite them , that they rage not , reine and curbe them : doe with Paul {αβγδ} , beat them on the face , {αβγδ} , force them subjection ▪ Either cave te , master thou them ; or cave tibi , they will master thee .

Paul is more severe , bids crucifie the lustes , {αβγδ} ; nay mortifie them , {αβγδ} , Col. 3. 5. that s more . The two crucified Theeves dyed not till their legges were broken . That metaphor is hyperbolicall . Kill not the affections , quench them not quite . They may live ; they must : must and will , while our selves live . But keepe them under . Kill their malice ; mortifie them ; but as you doe Quick-silver . Paul meant no more . Kill them : but how ? Not ut non sint , but ut non obsint . Lust in spight of thee will dwell in thee : but let it not reigne in thee . Let the lust live : but purge the Leven out of it . Let the Serpent live , so the sting be out .

To end this ; the Foote needes keeping . For ( as Saint Iames saith ) In multis offendimus , wee trip often . Nay we fall often , not trip onely , fall ( Salomon saith ) seven times a day . T is fit the Foote have a Custos , a keeper . But why doth the Preacher lay that office upon mee ? Egone custos ? some may say in Cains dialect . Must I looke to my Feete ? Sathan told Christ , Gods Angels should looke to him , their hands should keepe his feete . Hee lyed not ; for t is Scripture . But hee meant the bodies feete . The soules feete , the affections , ●ods Angels keepe not them ; cannot : Gods selfe must . The Soules eye by his Grace must looke to them . Come to the Object ; keepe thy Foote .

There is Oris Custodia , Prov. 13. 3. The mouth wants keeping . David prayes God , Psalme 141. to set a watch before it . Nature hath set one , hath set two , as Peter had in the Iaile , Act , 12. 10. both lippe and teeth to keepe the tongue . Both a doore , for getting out , Davids terme ; and a hedge for leaping over , {αβγδ} , Homers word . All too little : t is {αβγδ} , Saint Iames saith , an unruly evill .

There is Cordis Custodia , Prov. 4. 23. The heart needs keeping too . Not like the tongue , for doing hurt , but for taking hurt . Nature hath fenced it too ; a double fence too . Both a Wall , the Ribbes ; and a Watchman , a Keeper . So Solomon calls the Arme . Ecclesiast . 12.

There is Manuum Custodia , Esay 56. 2. The hands doe often , what they should not ; take bribes , shed blood . There is Capitis Custodia , 1 Sam . 28. 2. The Serpent the subtilest of all the brute Creatures , keepes the head carefully .

Solomon here bids keepe , not mouth , heart , hands , nor head ; but feete , what needs so base a part such care ? and what s the foote to the whole body ? Why bids not Solomon , Custodi Corpus , looke to the whole body ? But as Christ said to Peter , He that is washed needs but to wash the feet ; wash them , and all is cleane : So t is here . Take but heed to thy feet : hands , head , heart , the whole body , Soule and Body both , are safe . For as the feete beare the whole body , cald therefore {αβγδ} Strong men , cap . 12. 5. So all the parts of the Body , yea the powres of the Soule too , are in the Phrase of Scripture meant by the feete . Yea all our actions . David saith , Gods Law is a lanterne to our feete , that is , a light to all our actions . Our workes are cald our waies ; living is cald walking , living well , {αβγδ} , treading well , Saint Pauls metaphor .

Here the Foote meanes the affections . The Feete in those hot Countries were most subject to soile . The Iewes first office to guests and strangers , especially if they came farre , was {αβγδ} , to wash their feete . Christ twits the Pharisee for omitting it , commends the woman for doing it . Widdowes appointed of purpose for that office , to wash the Saints feete . Mans affections are fraile , obnoxious to offence , foule , very foule , if Reason and Religion wash them not . T is not the Hands onely , that Saint Iames bids , {αβγδ} , to cleanse ; but the Heart too , {αβγδ} , must be purged . I said before , it needed keeping , for taking hurt . That was in other Sense . But the Heart indeed , does more hurt , then it takes . There s the spring of sinne . Thence come ( Christ saith ) defiling things , {αβγδ} , all filthinesse , Matth . 23. 27. keepe hand , and tongue : Scripture bids , keepe both . But Keepe the heart {αβγδ} prae omni custodia , above all things , that need keeping . See to it specially . In time and place , the hand and tongue need keeping . We fall foulely in both , in word , and act . But in Gods house , there s no handy worke , nor no {αβγδ} any great lippe labour for the People . Levi praies and preaches ; Israel saith but Amen ; little else . The eare indeed is needfull , of great use . But Solomon implies it in the foote . For so it followes in the verse , be more neare to heare . To heare , is the principall end of the assemblies ; and a man of foule feete , i . of impure passions , of unholy affections , is a bad hearer . Christ expounds Solomon , Luke 8. 18. Take heed , how ye heare .

Meanes the Foote the affections ? How saith Saint Augustine then , Pedes tui , Charitas tua est , Our Feete , are our Love ? How are they then our Lusts ? The foote is both in Scripture metaphor . And Saint August . cleares himselfe elsewhere by distinction . The foote , cum rectus est , amor est ; cum pravus , libido ; when t is straight , t is love ; when crooked , then t is lust . And yet love is a lust too , a lawfull lust ; many lusts are so . The same Father saith too , Pedes nostri , affectus nostri , in Psal . 94. The feete meane the affections , whether good or bad . The Soule by them walkes as it were , as the body doth by the feet . They are the Soules feete .

I condemne not all affections . Stoicks did . The Soule hath them from God ; they are good from him . Christ had his Passions , of all kindes , Love , Anger , Sorrow , Ioy : some of them vehement too sometimes : Longd to eate the Passeover , desiderando desideravi . Grieved , that he wept againe . And his Soule was heavy even unto the death : Christ had these Feete too . But his feete were ever washt , and his affections without sinne . These feet , cleane by Creation , faire at the first , Sathans foote hath trod on , and defiled . Lust once subject to Law , rebells now against Reason ; and if grace overrule it not , runnes headlong unto hell . The strongest of men are not able to master it . Kings are their vassals , {αβγδ} , is {αβγδ} , saith Saint Basil . They metamorphise a man into a beast ; makes Solomons selfe cry , as David had before him , Brutum ego , non homo , I am a beast , saith he , a brute creature , not a man . What more base , more beastly , then a drunken man ? One cals the Passion , {αβγδ} , a dry drunkennesse . {αβγδ} , the healths enemies , Pythagoras said . He meant the Bodies health : but t is true of the Soules also , {αβγδ} , enemies to our Salvation . Paul saith it plainely , speakes more home , then Pythagoras ; wrath , envy , malice , and the rest , the non-custodients shall not come in Gods Kingdome . Gal. 5. Well may they come into Gods house ; but they shall not come into his Kingdome .

But what meanes the Preacher to use the number singular ? Looke to thy foote . Is there but one lust ? Man is Bipes at lest , Plato defines him so , Animal implume bipes , he hath two feet . So hast lust at least too , 1 Iohn 2. 16. The lust of the flesh , and the lust of the eies . Nay man by lust is Quadrupes , a Beast , the Preacher said ; he hath foure feete . So are there foure affections , by Philosophie . But the Number hath Synecdochen , one foote for both . Man hath no more . But lust is Polypodium , it hath many feete . {αβγδ} , 2 Tim . 3. theres variety . They may say of themselves , Nos numerus sumus , — they are a multitude . The fiends name fits them in the Gospell ; for they are fiends too , they may be cald legion , {αβγδ} , for they are many . Libidinous Lust , malitious lust , covetous lust , a nbitious lust , wrath , sloath , envie , and pride . These are but the Dammes , there are more Daughters . Enough of the Object :

The time and place follow , when and where the Preacher bids us , keepe our feete . Looke to them alwayes ; let not thy lusts loose in any place . But in Gods house looke to them specially . Where is that ? The whole earth is Gods house ; the heavens are more . That s not meant here : But the Temple , the place of the peoples assembly , to the service of God . Domus mea , domus orationis , the house of Prayer is the house of God . The very English name of Church , deriv'd ( schollers say ) from the Greeke , and the Scotish terme more plainly , signifies the place to belong unto the Lord . The Church is Peniel , Gen. 32. the place of Gods presence , Shagnar el , the gate of God , Gen. 28. Beth el , the house of God ; Iacob cald it so . Looke to thy feete there , to thine uncleane affections ; lest thou make it Bethaven , the house of wickednesse , as Iudah did , Ose . 4. 15.

Looke to thy lusts ever , every where : but in the Church , Gods chamber , Presence chamber , looke to them there specially . The greatest subject bares his head in the Kings Presence-chamber . Bare thou thy Feet in Gods ; put off thy shooes there , t is holy ground . Gods Word and Prayer sanctifie all things ; but his presence more then both . His eyes cannot behold any uncleane thing . Appeare before him emptie thou maist not , filthy much lesse . The Heathens wrote over the gate of their Temples , Phanum est , nihil ingrediatur prophanum . All things belonging to Gods service must bee holy . Time ; his Sabbath , an holy day . Place , his Temple , Sanctuarium . Persons ; his Levites holy , Ezr. 3. the singers , holy there too . His Priests , {αβγδ} , holy men . The very ground where God is , Gods selfe saith , is holy ground , Exod . 3. Art thou despenc't with onely , that commest to worship him ? T is not to Levi alone , but to all Israel , that God saith , estoti sancti , be yee holy , because I am holy . If thou be not : how fearefull is that question which God will haply aske thee , Amice , quomodo intrasti , Friend , how camest thou in hither ? T was written over Plat●es Schoole dore , {αβγδ} . It should be over the dores of our Temples , {αβγδ} , enter not here any prophane person . Holinesse becomes Gods house , saith the Psalmist .

For wherefore commest thou ? Is t to heare ? then thine eare must be circumcisd . A fowle Foote , i . a wicked lust , is the Devils earewax ; t will keepe the word from entring there . Or is t to pray ? Thou must lift up pure hands , Paul saith , call on God with a pure heart . Else thy prayer God abhorres . Impium precari , imprecari est , Tert . God will turne the prayers of the wicked into sinne , Psal . 109. Or is t to receive the Sacrament ? Christ immediatly before his institution of the Sacrament , washt his Disciples Feete . So doe thou thine , thy fowle affections . Iudas washt not his , his fowle Foote , love of filthy lucre ; hee received the Sop into his body : but Sathan withall tooke possession of his soule . It appeares by Paul , that some of the Corinthians washt not their Feete , washt their throates too much , came drunken to the Sacrament , 1 Cor . 11. 21. I wish that foule foot be not found sometimes in our congregations .

The Rabbins write , that the Priests did all things barefooted in the Temple . Not Priests onely , people too in most easterne Churches , put off their Sandalls at the porch : no shooe may come upon the holy pavement . Turkes may teach Christians holy duty ; not to dare enter into Gods house , tread in his Courts , but with awe and reverence of his sacred presence : to put off every shooe , every foule affection , when they come to worship God . Levit . 26. 2. Templum meum revereberis . Will Paul have womens heads covered in the Churches , because of the Angels ? and shall I not cover my feete , my loathsome lusts , because of Gods selfe ? Or doubt I of Gods presence , because I heare God is in Heaven ? He is ; but in the Temple too . Saint Steven saith , he is not , dwels not in Temples made with hands . The Martyr meanes , God is not tyed to it . Nor is God tyed to heaven . Salomon expounds Steven ; the heaven of heavens conteine him not . So the Temple confines him not . Yet is hee in it , t is his house . Hospitalls , houses built but for the poore , are called Maison-dieus , i . Gods houses . The Temple is much more . What booke almost in the whole Bible , but calls it so ? All Temples are not , the Turkes Melchites , the Iewes Synagogues ▪ and Heathens Temples ; Sathans house rather . But Christian Churches are Gods house , and God is in them . Gods selfe saith , Where but two or three are assembled in Christs name , God is there : much more in the places of frequent Congregations . David calls it Gods dwelling , Psal . 132. the place of his rest , and the seate of his Residence . Here will I dwell , saith God .

Is God there ? then must be there , none uncleane person : {αβγδ} , let no ungodly man come where God is . The Greeke is more significant , and was writ over the gate of the Temple in Epidaurus , Let no prophane thing come where God is . I will not be so strict ; and yet I may : not Hawke or Dog should come into the Sanctuary . Into the Iewes Temple none did , Rabbins say . That they doe into our Churches , to the great disturbance both of Preacher and people ; t is no honour to Church discipline . Might our feete , that is our lusts bee left at home so easily as they : wee should not bring them with us neither . Salomon bids therefore , not leave them , but looke to them . Have them wee may ; but inhibite them wee must , when wee come into Gods house . I shall haply please lesse ; but I shall profit more , If I shall be more particular .

David gives instance of one foote , Psal . 36. Pes superbiae , the foote of pride . That s a foote too frequent in Gods house . Many come thither Spectatum , & ut spectentur , to see , and to be seene ; to learne vanity , and to teach it . Thy seemeliest garment well beseemes that place , especially on Gods holy day . Honour Gods house and day , even with thy best ornaments . But pride not thy selfe in the cover of thy shame : weare what thou wilt , that is fit . But looke to thy heart , that pride have no foote in it . Thou canst not eyther pray with devotion , or heare with attention ; if thou come with it . Thy heart is on thy habite , not on God . Looke I pray you at your leasure on the first Psalme at morning Service . The Church in wisedome hath chosen it of purpose . Commest thou to Gods house ? O come , saith David . But ad quid ? Ad quid venisti , ( twas Christs question to one once ) Wherefore art thou c●me ? T is there told thee . To sing unto the Lord , to rejoyce in his salvation , with Psalmes and thankesgiving . Thou hast put on of purpose a rich suite , and a new fashion . It doth thy heart good to have people gaze on it , to make others follow it . Thou wouldst not come to Church haply but for it . Thou pr●phane man or woman , makest thou Gods house , the Schoole of vanity ? must the Church bee a shoppe for pride to show her pictu●es ? Those eyes , which in prayer should bee lifted up to heaven , or in Preaching , be fixed on the Prophet , dost thou draw them from holy office to unholy use ? Thou robst God , wrongst thy Neighbour , art Sathans lure , to tempt the lusts of others , who shouldst looke unto thine owne . I will not bee too longe in this : because others late follies have fairely beene reformed .

There s Pes libidinis ; a foule foote indeede , to tread on holy ground , unchast lust . Women most trespasse in the other , Men in this . There s a sinnew in Mans eye , in no creatures else , ( Anatomists say ) cald Nervus precatorius , a Nerve for the nonce , to use in Prayer ▪ to lift the eye to Heaven . But there s in many an eye , even in Gods house , Nervus Fornicatorius , a wanton sinnew , an Adulterous eye , Saint Peters terme . This Foote I would not now have named ; had there not lately in this Temple , not an eye , but a hand , in Gods holy house , an unholy hand , lewdly trespast in this kind . If such a Zimri scape uncensur'd Phinees is to blame . T was once a wonderment in Athens , Bos in civitate , an Oxe in the Citie ? This is worse , Sus in sanctuario , a Goate in Gods house ? Clemens notes some hearers , {αβγδ} , Swinish hearers , unchast eares , that what the Preacher speakes in holy phrase , in Scripture termes , they understand in scurrile sense , in obscene sense .

Pes Avaritiae is a foote too , that founders often in the Temple . The lust of lucre distracts many a hearer . His minde is on his Mammon , his Bargaines , and his Bondes , in the most of his devotion . His thoughts are Thornes , Christ saith : Gods Word is choakt with them .

The foote of ambition hath the same fault . There s a Thorne in that foote too . Prayer craves , sursum corda , bids me lift up my heart . I doe ; but to honour , not to heaven .

There s a fouler Foote then this , the Foote of malice , the foulest of all lusts , and the unfittest for Gods house . Prayer , Sermon , or Sacrament , this foote defiles all : does more , defeats them , makes them uselesse : does worse , workes them all to our hurt . Pray I God to pardon mee , as I doe others ? and doe I malice them ? Then crave I vengeance on my selfe . Come I to heare ? Haply I hate the Preacher . His censure of my sinne , will harden my heart more . Come I to the Sacrament ? and am I not in charity ? I take Christs body to my bane ; his blood to my damnation . Malice and envy ( saith Clemens Alexand . ) come not within Gods Quire , Strom . 5. p. 239. 40.

Pes sanguinis , the Foote of blood , swift to shed blood , Gods house abhorres it . In this case Saint Ambrose would not let the Emperour come into the Temple . Hee forc't him first to fit repentance . And then hee came ; and prayed , not standing , no nor kneeling neither , but prostrate on the earth , with Davids words , Adhaesit pavimento anima mea , My soule cleaveth to the dust , the soule is not too good to stoope to the Pavement of Gods house .

A SERMON PREACHED ON THE CANTICLES . The twelfth Sermon . CANT . 1. 4. I am Blacke , but Comely , O ye Daughters of Jerusalem ▪

THey are the Churches words , Christs Spouses speech to the Virgins her Companions . A Prolepticall answer to their supposed exception , at her unworthinesse , that the Swarthest of women should find favour in the eyes of the fairest of men . Shee sets against that censure , ( disgrace will open the mouth of the most modest ) shee opposeth to the swarthnesse of her skinne , the sweetnesse of her Countenance . Blacke shee is ; and yet that terme too hard one way ; shee is Browne , vers . seq . {αβγδ} but say , she is blacke ; yet is she Comely . Like the hearbe Nigella , the seed blacke , but very sweete . A diminutive terme , not Nigra , but Nigella ; Fusca sum , shee is browne , not blacke . Her face somewhat darke coloured , but her looke lovely : Nigra , sed formosa , blacke , but yet beautifull . So was that glorious Queene in the five and fortith Psalme . King Pharaohs daughter , the type of Christs Spouse here . You may presume her Blacke ; for shee was an Egyptian : and you must beleeve her Beautifull ; for the Psalme saith there , shee was . The Churches Blackenesse comes two wayes ; casually , or naturally ; either by the Tanne of Affliction , or by the Morphew of Sinne .

For the first ; her selfe to that sense is her owne Interpretour , in the very next verse , shee saith , she is browne ; for the Sunne hath lookt on her . The Crosse continually atrends the Christian . Not the shadow more duely haunts the body , then the Crosse the Church . Bids Christ take up the Crosse and follow him ? That needs not . Do thou follow Christ ; and the Crosse will follow thee . Persecution and Religion , Saint Paul hath put together . Live godlily , {αβγδ} , thou shalt suffer persecution . And he hath put an universall note to it , Omnes , All that will live godly . He that saith All excepts none . Paul must , all must . Nulla vita , the Comicke saith , no mans life sua cruce caret , surely no Christians life , but has his Crosse . Solomon calls it the Sunne , ver . seq . The Sun shines as well on the evill , as on the good . The Sunne doth Illustrare , enlightens all . But this Sunne doth Lustrare , lookes mostly on the Church : and that so wishly , that it turnes her skinne , burnes her skin ; lookes so long on it , till it lookes blacke . Iustly said here to have lookt on her : for it never hath lookt off . Lookt on her , etiam in Cunis ; Christs owne lot ; Herod sought to slay him , even in his swadling cloutes .

The Church even in her Infancy , the Christian Church , under the Crosse . Stephanus lapidatus , Iacobus trucidatus . Augustine , Steven stoned , Saint Iames beheaded . Which of the Apostles were not persecuted to death ? Stripes , bonds , rebukes , would not suffice ; they must pay their lives , their hearts blood for their profession , Christianos ad Leonem , Tertullian . Away with them to the Lion , to the Stake ; non est fas , it is not fit such fellowes should live upon the earth . The first borne under the Law might be either offered , or redeemed , they might choose whether . But Christs Apostles , the first borne of the Gospell , might have no choise . They must dye . Said not Christ , he sent them as sheepe among wolves ? The Wolfe , if he light upon a Sheepe , will take no ransome ; but he dies for it . All Christians are Sheepe , Christ cals them so . Say they scape the Wolfe ; the Butcher catcheth them . Nay their lives sufficed not neither ; but as the Tragicke saith , Rudis est Tyrannus , morte qui poenam exigit , he is but a young Tyrant , that punisheth by death . It was a worke of wit to devise waies to torture them .

What say I , Christs Church ? the Church was ancient , before t was called Christs ; hesterni sumus , the Apostles were but Punees . The Crosse began long before the Gospell . Israel felt it under the Law . David , Elias , both forc't to flye , both their lives sought . Daniel in the denne , Ieremie in the dungeon . Syria thresht Israel with iron flailes . Yea before the Law also , even in Adams daies , long before Israel , when there scarce was any to persecute , but foure persons in the world , yet this Sunne lookt on one of them . Abel , Noah , Abraham , whosoever was a zealous worshipper of God , found some sonne of Belial to beblacke him in some kinde or other . Gods Church in all ages hath had Pharaoes and Neroes : facies ejus , sicut nigredo Ollae , as the Prophet speakes , her face has beene as the blacknesse of a pot .

Mizraim , and Ashur , the servitude ef Egypt , the captivity of Babylon , set a deepe dye of cole-blacke on the Iewish Church . And Christs Church , all Christian Churches the Sunne has lookt on them . Not one hath been hid from the heate of it . And how blacke that heate , that fiery heat hath burnt them , you may both heare and see . In this Temple , as you passe to and fro this place in most Churches remaine the monuments of the Churches blackenesse . Not by the hands of heathens only , the Gothes , the Hunnes , the Vandals , the Mahometans , not by Gog onely , but by Magog too : Ephraim by Manasses . The Churches owne brethren , the Sonnes of her Mother were angry against her , ver . seq . Christs Church in our land , in the dayes of our Grand-fathers , how grievously hath it groned under the Crosse ? God hath given it a long rest ; the Sunne hath long beene set , not lookt on us a whole halfe hundred yeares . Never may it rise againe . And yet it beares a kinde of Crosse even now . The blacke mouthes of our Adversaries , how doe they denigrate the name of our Church ? and the tongues persecution Saint Augustine reckons worse then the sword . Blacke they will have it , though it be but with inke . The devill the blacke prince , ever hath , ever will , blacke the Churches face one way or other . Shee is Naomi , that is , faire , but the Crosse hath made her Marah , that is , bitter , Lilium , but inter Spinas .

To end this , affliction is the Churches portion , her portion on earth . Christ hath promised her a Crowne ; but the Crosse must goe before . He that will weare the one , must beare the other . Princes Crownes have a Crosse over them ; but Christs hath one under it . Christs selfe ascended by mount Olivet to Heaven : but he first ascended mount Calvary to the Crosse . So must all his Members . Paul saith , their way to Heaven is through many tribulations . No man exempted ; Patriarkes , Priests , Prophets , Apostles , Christs owne selfe , all have felt the beames , the blacke burning beames of persecution . Every member of the Church , Head , and all , hath had his part , Vnus sine peccato , nullus sine flagello ; One once found quit of sinne , never any of affliction . Qui non est Crucianus , non est Christianus , Luther . The Church is browne : how can shee choose , the Sunne having lookt on her . Affliction is a Fire . Luk . 12. 49. Persecution is a Furnace , Esa . 48. 10. It must needes burne them blacke , stocke-blacke , cole-blacke , that light in it . Enough of the Tanne ; now to the Morphew . I am Blacke , saith Christs Spouse .

The other cause of the swarthnesse of the Church , is Sinne . That first was no wonder , that shee should be parched , that she should be scorched by the Crosse . Gods Selfe put enmity betweene the Serpents seed , and Eves . The Church is from her ; Persecutors from him . Sathan is their Sire ; Christ saith it . You are of your father the devill . His Sonnes have that power to bruise her heele , that the venome of their teeth doe discolour all her skinne . But that sinne should bemorphew her , sinne blacke that body , whereof Christ is head , may seeme to some a mervaile . Not to be Sunne-burnd onely , ut ver . seq . but sinne-burnd too ; her skinne be blackt by Sinne , the Ioy of Christs eyes , and the Spouse of his Bosome , his Dove , his Love , his Faire-one , sounds somewhat improbable . Is not Holines one of the Notes of the Church ? not of Bellarmines fifteene , but of the foure principall in the Constantinople Creeds ? nay , one of the two , the first of the two , even in the Apostles Creed ; or because some have questioned the credite of the Creed , is it not Pauls terme , Ephes . 5. 27. And what fellowship can there be betweene Belial and Christ , Holinesse and Sinne ? But in this first terme of my Text , we are to consider the Church within her selfe , not what shee is in Christ . Not that complexion which shee hath by Grace , but the constitution , which she hath by nature .

The Church is the company of Gods Elect indeed . But they are all Adams sonnes , Eves daughters all . Himselfe was blacke , when he begat them ; and shee , when shee conceiv'd them . Thornes bare no grapes ; the seed of sinners , and so they sinners too , sinners all . Not any sonne of man , saving the Sonne of Man , but is a sinner . Papists except Christs Mother ; his Grandmother some too ; some S. Francis too ▪ But you heard Saint Austins Vnus sine peccato ; he exempts but one . Was not that one Saint Francis ? And his terme too is masculine , unus not una . Christs Mother , and his Grandmother , Saint Marie and Saint Anne might be no sinners for all that . But Salomon ( as it chanceth ) cleares that doubt . 1 King . 8. Non est homo , qui non peccet ; that terme takes women too . Vnlesse they will haply cavill at the Relative , Non est homo qui , and so to meane men onely . But ( as happe is ) Christs Mother hath appeacht her selfe ; she calls her Sonne her Saviour ; My Spirit ( saith shee ) rejoyceth in God my Saviour . Aske the Angell what that is , Matth . 1. 21. Christ should be called Iesus , that is to say , a Saviour ; because he should save his people from their sinnes . Christ was not Maries Saviour , if Mary had no sinne . Saint Paul saith , {αβγδ} , All men . Saint Iames terme more emphaticall , {αβγδ} , all men together . There s a Poet exceeds that , {αβγδ} , saith Plutus in Aristoph . all men at once , every one of them , have sinned . If the Romanist againe will cavill at these termes too , because they are all Masculine : there s one Text will silence the veriest wrangler of them all , Gal. 3. 22. The Scripture hath concluded all under sinne . Not {αβγδ} , all men , lest they might exempt some women . Not {αβγδ} , all women , lest they might except some man . But {αβγδ} , All , that is , both men and women : as if Saint Paul of purpose would provide against all scruple , prevent all cavillation .

Wee blesse that sacred vessell of grace above all women , for her Sonnes sake ; we honour her memory , and we Saint her name ▪ But we dare not robbe the Sonne , to enrich the Mother . That happie prerogative , to be quit of sinne , wee appropriate to Christ . Christs selfe is white and ruddie , both the colours of Beauty , Chap. 5. 10. But his Spouse is blacke . The Churches shepheard ; and his Lambs , like Iacobs , party coloured . Christs selfe , a Lambe immaculate , without spot ; but they rinstraked , and full of spots . It was true before the Floud , and t is so still , All flesh corrupt their wayes . Not the sonnes of men onely , Cains seed , but the sonnes of God also , Christs Church . There is not a Saint , but hath beene a sinner . It is but some Frier , that excepts Saint Francis .

Noah and Lot , the Scripture calls Iust men ; but it notes some spots in them , So doth it in Abraham , and in his Sonne , and Sonnes Sonne ; very foule ones in Iacobs sonnes ; in David , in Peter . Paul calls himselfe the chiefe of sinners . Saints have beene sinners ? Nay Saints are sinners . Saints in heaven have beene ; Saints in earth are . The best is but a Briar ▪ the justest but a Thorne , the Prophet saith . Their spots both foule and many . Mary Magdalens seaven devills , what were they but seaven sinnes ? Devills , that is , foule ; and seaven , that is , many . Davids foule too , he calls it great , Psal . 25. and many , hee saith , they were moe than the haires of his head . Nay not their imperfections , their infirmities alone , cast a morphew on the Church : but their perfections too , make her , if not blacke , yet browne . Imperfecta est perfectissima perfectio , saith Saint Bernard . Our very righteousnesse is as a stained clout . This is the Churches naturall constitution : Come we now to her Complexion ; Nigra sum , sed decora , a Negro by nature , but an Angell by Grace .

I am blacke , but comely . This blacknesse in Christs Spouse is grac't here yet with comelinesse . Beautie consists not all in colour . Sweetnesse of countenance , and apt feature of the parts make the person beautifull . Her Eyes , her Temples , her Necke , her Hands , her Brests , all her other members , Christ here describes their excellent proportion ; & in approbation , in admiration of them all , cries , Ch. 4. v. 7. Tota pulcraes , thou art all faire , my love , and there is no spot in thee . Browne she is , but amiable , blacke , but of such beauty , that he surnames her Shullamite , that is , a woman of perfection , and peeres her to the Starres , the goodliest of them all , fire as the Moone ; pure as the Sunne , Chap. 6. vers . 9. and as ravisht with the rarenesse of her beautie , calls her the fairest among women , 5. 9.

But this fairenesse , this purenesse , this excellent perfection is not of her selfe . The Churches comlinesse comes all from Christ ; t is dative , not native . Bodily beauty , Nulla nisi abs te , Saint Austine saith , t is all from God . T is spirituall much more . She is faire as the Moone . But the Moones beautie is from the Sunne . Christ is the Sunne , Sol justitiae , saith the Prophet ; her beautie is his bountie . T was from the Sunne she had her blacknesse too ; shee said , shee was browne , for the Sunne had lookt on her , Sol nequitiae , the Sunne of wickednesse . But her beautie is from Christ , Sol justitiae , the Prophet Malachies terme , the glorious Sonne of righteousnesse . The Virgins , that were to goe in to King Assuerus , must first be purified with oyles and odours . Christ beares affection to the Church , meanes to espouse her ; but she must be fitted first , {αβγδ} , Saint Paul saith . 2 Cor . 11. 2. fitted , and then presented : but prepared first , {αβγδ} , Saint Iohn saith , Apoc . 21. 2. as a Bride trimmed for her husband .

Her selfe is blacke ; nay to say the truth , hard favoured too , yea illfeatured too . Saith shee , shee is Decora , ( or as some Bookes have ) formosa , beautifull and comely ? Surely there is not either Forma or Decor , the Prophet Esay saith , neither beauty nor shape in her . He spake it of her Spouse in his humiliation ; but t is true too , more true of her . Nothing in her lovely of her owne . Nor hath shee friends to set her forth . Her Father an Amorite , and her Mother an Hittite . Nothing to commend her , Countrey , Parts , Dowry , Birth , nor Beauty . Christ is faine to furnish her with all . And in some countries Husbands give dowries to the Wives , the old Germains did , and some parts of Spaine ▪ so Christ doth to his Church . All his Spirits graces he endowes her with , and all his owne merits he adornes her with . Hee doth not , as the man saith in marriage , to the woman , With my body I thee worship . Christ doth worship to the Church , he honours her with his Spirit . He finds her not blacke onely , but foule too : he purgeth her with Hysope , and so she is made cleane ; hee washeth her , and so shee is whiter than snow , As God did Iehosuah in Zacharies vision , so doth Christ the Church , strippes her of her filthy garments , and puts new robes on her , even his owne robe of righteousnesse . Cloathed with it though browne , yet shee is faire , without all imputation , but by imputation .

As in Paul , so in All , there dwelleth no good thing . But tua Bona , Dei Dona , August . all goodnesse is from God . Christs Spouse is comely , full of grace . But mans grace is from Gods Grace . Love , Peace , Long-suffering , Gentlenesse , Ioy , Goodnesse , Faith , Meekenesse , Temperance , all the Sisterhood of vertues , they are ( Saint Paul saith ) the fruits of the Spirit . Christ gives his Spouse , his Spirit , and so withall these graces . They are all Gods {αβγδ} , his franke and free bestowings . She is glorious , Saint Paul saith ; all glorious , the Psalmist saith : but shee is glorious , because hee is gracious . The beauty , glory , comelinesse , whatsoever grace shee hath , shee hath of him . They are Donata , not Innata , not naturall perfections , but the largesse of Christs love .

To end this ; the Churches comelinesse comes by two things , Iustification and Sanctification . God hath conferred on her all the graces of his Spirit ; and faith hath conveied to her all the righteousnesse of Christ . Hee the Sonne of righteousnesse you heard called by the Prophet ; and this the woman in the Apocalypse , cloathed with this Sunne . These two containe the perfection of all beautie . Let it seeme no wonder , that God so loves the Church . Righteousnesse and holinesse are they not Gods owne Image ? He sees his Sonne in her ; hee sees himselfe in her . It were a wonder , if God should not affect her , so qualified , so beautified . His affection so strong to her , that he vouchsafes to marry her to his owne Sonne , owne and onely . His Sonnes affection such to her : that he praises her , but in a stile passing all the Art of man : Is in love with her , in deepe love with her , his heart wounded with her eyes , Chap. 4. 9. but with the one of her eyes ; but so ravished with both , that Chap. 6. vers . 4. he entreates her to turne her eyes aside , for he is overcome with love , and in the strength of this love , embraceth her ; kisseth her ; calls her by all lovely names , and repeates them often ; his wel beloved , his undefiled , his sister , Spouse , his Dove , his Love his Faire one ; yea the fairest of all women . Well may she , and with modestie , especially provok'd , call her selfe Comely , whom the fairest among men calls the fairest among women . Comely is but a Terminus diminuens ; she might have assumed somewhat more unto her selfe , being disgrac't by others . But as Christ saith in the Gospell , he that humbles himselfe shall be exalted ; so hee doth here with her . He turnes ( Comely ) into ( Faire , ) formosa mea , his Faire , and that not as her fellowes , but most Faire , fairest among women . Yea and yet more than that , not blacke and Comely , as shee said in her modestie , browne in face , but comely else in body ; but tota pulcra , all faire . Blacke in her owne eyes , and in her humility , and haply in some others , in disdaine ; but faire in Gods eye , all faire in Christs . For God will see no blacknesse in his Saints ; he reputes them all faire . In Heathens haply , and some easie Christians , there is some beauty ; many of their actions , though sinnes , because not done in Faith , yet Splendida peccata , beautifull sinnes . But the Church , the true Church is Lilium inter spinas , as a Lillie among Thornes to them ; the fairest among women . Not blacke and beautifull , but wholly beautifull ; without spot , saith Paul , without wrinkle ; Tota pulcra es , thou art all faire , my love , and there is no spot in thee .

Now then come we to you , yee Daughters of Ierusalem , lookers on all this love betweene the Church and Christ , but with an emulous eye . What God calls holy , let no man call prophane . Twit not the Church your sister with her blacknesse . Her selfe confesses it . For all her blacknesse , she is faire . Hold your selves a glasse ; see what your colour is , Albus an Ater , whether better than Christs Spouses . Amsterdam and Rome , daughters of Ierusalem , for I will not envie you that stile , though you doe us . Nor grudge wee you the title of Gods Church ; Israel hath beene in Egypt , and the daughter of Ierusalem , in the daughter of Babylon . Nor doubt I , but that many of you have inheritance in heaven , though you hold not any of us . Separists and Romanists , Recusants both , shunners of our Communion , and chargers of our Church , with no zeale , and much wickednesse . We are indeed blacke , both by the Crosse ; thankes to you for that , your Sunne hath lookt on us ; and by sinne , too blacke . But not so cole-blacke , not so hell-blacke , as you make us . You belike as Iehu said to the men of Iezreel , you are righteous . For Loripidem rectus , he should be wise , that will call his fellow foole .

You both are white . First for them of Amsterdam , they are all pure ; new Separists , old Chatharists . And yet whence should they be white ? Pride is blacke fac't , Schismes mother ; and I am sure their Sire was Browne . But be they , as Iob said to his friends soli homines , the onely men : like Pupianus in Cyprian , Solus Sanctus , solus integer , they the sole Saints on earth . That schismaticall Arch-hereticke Basilides would boast so , Nos sumus homines , cateri , canes & sues . No Saints , but his Disciples , nay no men , but they , all others dogges and swine . Totus mundus apostatavit , the old Donatists saying , not a faithfull Christian in all the world , saving at Amsterdam . What we heare of them , I will not publish . I will not say so much , as blacke is their eye . I passe by them in pitty .

But Rome to challenge England , to checke our Church with blacknesse , being such a Blouze her selfe , Quis tulerit Gracchos ? — a Gypsie should not mocke a Iew . Yours is the holy Mother Church , yours is the holy Father Pope . Nay a single Sancta , will not serve your Church ; you stile it Sacrosanctam , the holy holy Church . Nor ( holy ) in the positive satisfie your Bishop , you title him Sanctissimum , a superlative Saint . What then meant Mantuan ? Roma est jam tota Lupanar ; the whole city a stewes ? Twentie eight thousand Courtisanes at once in Rome . And how have some of your holy Popes , beene Murtherers and Conjurers ? For Adulterers , that s a small matter : how have too many of the sacred Pontifices beene monsters of men . Etiam Saul inter Prophetas ? What Hildebrand become a Saint ? Once it was a Proverbe , A young Saint an old Devill . But then , an old Devill , a young Saint , Garnet a Traitour too , a complotter of the ruine of his King and countrie , let him goe in and be canonised a Saint . Is this your whitnesse , yee daughters of Ierusalem . White you are indeed , and ruddy , like the Churches Spouse : but white with Leprosie , red with bloud . God keepe our Church , Christ keepe his Spouse from such complexion : and purge us of our blacknesse , that so we may be comely in his fight , that so loved us , as that he gave his onely begotten Sonne for us , to whom with his holy Spirit be all honour , &c.

A SERMON PREACHED ON IEREMIAH . The thirteenth Sermon . IER . 4. 2. And thou shalt sweare , the Lord liveth , in truth , in judgement , and in righteousnesse .

SO saith the Prophet Ieremiah to Iudah and Ierusalem , requiring among other of the fruits of their repentance , to sweare by Gods Name . Saint Iames bids , sweare not , Gods servant ; nay Christ bids , sweare not , Gods Sonne : And saith the Prophet here , Iurabis , thou shalt sweare ? T is a word had neede be prefac't with a Dixit Dominus , in the verse before , the Lord saith , thou shalt sweare . And yet t is harsh so too . For doth God command what Christ prohibits ? Nolite jurare , I say , sweare not , saith Christ . Bids God , what Christ forbids ? the Sonne contradict the Father ? Here a Dicit Dominus , for the affirmative , thou shalt sweare ; and Matth . 5. 34. a Dicit Dominus too , for the negative , thou shalt not sweare ? Christ sayd , his Father and himselfe were one , one as in substance , so in sentence . It seemes they are two here . What greater variance , then contradiction ? Well yet , God bids it , thou shalt sweare ; thou mayst , thou must . But because swearing is subject to much Soloecisme , there are many falls in it , saith Iesus Sirach . I say much Soloecisme , both in the forme of oath , and in the swearers disposition ; first he defines the forme , it shall bee , The Lord liveth ; and then confines the affection : sweare thou shalt , but not falsely , but in truth ; not idlely , but in judgement ; not wickedly , but in righteousnesse . Thou shalt sweare , the Lord liveth , in truth , in judgement , and in righteousnesse . Five distinct particulars by Gods assistance , and your patience , to bee severally considered . For the first ,

Sweare , God saith oft of himselfe , Audite me , heare mee ; and he sayd once of his Sonne , Audite ipsum , heare him . T is fit wee heare them both : for wee are Boths , both Gods , and Christs . But when one bids , what the other forbids ; the Father bids in the Law , what the Sonne forbids in the Gospel ; whether shall wee heare ? for we cannot heare them both . To heare God say , thou shalt ; but Christ say thou shalt not ; this would make a man a Manichee . For this very cause the Manichees rejected the old Testament , both the Law and Prophets ; because they warrant oathes . Let us therefore first accord thus contradiction . The Sonne hath reconcild the Father unto us ▪ let us reconcile the Sonne unto the Father . Saint Iohn saith , he saw a warre in heaven . But it was not betweene the persons of the Godhead : there is no warre , no jarre betweene them ; all the Trinitie is at unitie . Shall wee flie for this accord to that rule of the Divines ; Distingue tempora , & concordabunt Scripturae , distinguish but of times , and repugnant Scriptures will agree . Theophylact doth so . He saith , t was lawfull to sweare then under the Law ; but it is not now under the Gospell . Moses commanded it , but Christ countermanded it . In so much that many Martyrs have refused to sweare before the Magistrates . They would say a Christian might not sweare . Or shall wee say God speakes not Praeceptivè here , but Permissive onely ; not thou shalt sweare ; but thou mayst ? So is Saint Hieroms judgement , that oathes and sacrifice were but meere Indulgences , permitted to the Iewes of policie . They heard the Gentiles sweare by their Gods , and saw them sacrifice to all the hoasts of heaven . God was content , they should doe both , so they did it unto him . Not that either pleased him , but to preserve them from Idolatry .

The one saith , t is no precept ; the other saith , it is , but for a time . Reverend Fathers both ; but I may not rest on either . For if ( as Saint Hierome thought ) oathes are permitted onely , not injoynd : then may I sweare , but I may choose . Then will I be an Anabaptist ; the Magistrate shall not force me to an oath . And if God injoynd oaths , but for a time , Theophylacts opinion ; then swearing is Iudaisme : a Christian to sweare , is as absurd , as to bee circumcisd : for hee makes them parallels . An excellent protection for a Iesuited Papist to refuse the offer of the oath of Allegiance : what ? will the Iudge make him a Iew ?

Surely to sweare is not a bare permission , but a Law ; a Commandment , not an indulgence . Though some Scriptures be ambiguous , and may as well be construed Permissivè as Pr●ceptivè : yet my Text here is peremptory , Iurabis , thou shalt sweare , even by Saint Hieroms owne Translation . Or if haply some Greeke and Hebrew learned man shall cavill this Text too ; and say , that both the Septuagints , and the Chaldee Paraphrast translate it otherwise : yet those places in Deuteronomie , 6. 13. and 10. 20. are beyond all exception . Thou shalt feare the Lord thy God , and serve him , and shalt sweare by his name . It cannot there bee permissorie ; it must be mandatorie . Though the tense in the originall do often but permit , not binde : as , six dayes thou shalt labour , i . thou maist : thou shalt eate of every tree , i . thou mayst : it flatly commands there . To reade , thou maist feare , or thou maist serve the Lord thy God , it were absurd . Then may not the third member be translated permissivè , Iurabis , thou maist sweare , but thou must . T is not Libertas , but Imperium ; to sweare , is not by Licence , but by Law ; {αβγδ} , a commandment , saith Oecumenius .

Wee are then yet nere the nearer . Gods Iurabis , thou shalt sweare , is not yet reconcild to Christs non jurabis , thou shalt not sweare . Surely to command and to prohibit , are opposita . If , what God doth {αβγδ} , Christ do {αβγδ} , ( it is Theophylacts terme ) forbid what hee commands ; Christ should crosse God indeede . But he doth not . T is not a prohibition : t is a cohibition rather : not a simple forbidding , not to sweare ; but a restraint of false and idle oathes . Sweare : God bids thee ; and Christ forbids thee not , so thine oath bee not , Truthlesse or Needelesse . The Iewes , so taught by the Glosse of the Pharisees , thought it no perjurie , though their oathe were false ; so they swore not by Gods selfe directly . By Heaven , Earth , or the Temple , they thought they might sweare freely , though falsely ; and if falsely , much more idlely . Christ but corrects that errour . Hee will not have them sweare , not onely not by God , but not by any thing , frivolously or falsely . Christ but forbad those oathes which the Law forbad before ; vaine oathes : thou shalt not take Gods name in vaine , i . lyingly , or idlely ; in a false cause , or a frivolous . In a just , and in a true , thou mayst sweare , thou shalt . The Law commands it : and Christ came not , nor meant not to abrogate the Law , save onely that of ceremonies . T is consultum ad cautelam onely , not praeceptum , Bern . Serm . 65. in Cant . Fol. 327. E.

What ? will some Separists or Anabaptists say , forbids not Christ oaths simplely ? all oaths , false or true , light or serious ? Hee bids , sweare not at all . What can be sayd more plainely , more peremptorily ? Nejuretis omnino , I say , sweare not at all ; that is , as they expound it , by no oath whatsoever , in no cause whatsoever . These men wrest Christs Omnino , temere , Beza saith unadvisedly , morosè , Calvin saith , perversely ; straine the universall particle , to the matter of the oath , which Christ meant of the forme , as the context shewes plainly to the considerate reader . I say Christs Omnino meanes not the act of swearing , but the forme of oath . As if our Saviour sayd , thou shalt not sweare falsely or rashly , at all ; that is , neither by God , nor by his creatures . For to sweare by Heaven , by Earth , or by the Temple , to protest the thing avoucht to bee as verily true , as the Temple is Gods house , Heaven his Throne , the Earth his Footstoole . Which is as much though indeede indirectly , as to sweare , vivit Dominus , the Lord liveth .

If the thing thou swearest be false ; thinke not , the forme of thine oath will excuse thee . Thou swearst by God implicitè , though thou name a creature . Sweare not at all so , by any thing . If the thing bee light , and in thy usuall speech ; sweare not at all too : Yea will serve , and Nay . Christ will have Christians tongues so true , that they shall not neede to sweare . Their bare asseveration shall suffice . {αβγδ} , Athan . Holy mens words , as oaths . What they shall but simply say , Iuratum puta ; it shall be as sure , as if they swore . Thus is there no repugnancie betweene Christ and his Father . God saith in the Law , thou shalt sweare . But my Text tells with what cautions , in truth , in judgement , in righteousnesse . Christ saith in the Gospell , sweare not : that is , idlely ; it is prophanenesse ; or falsly , t is impiety . Now t is true , that Christ sayd , Ego & Pater unum sumus , Christ and his Father are all one .

This grand scruple thus removed , the defence of oaths will be without offence ; which else would have beene odious . I know the Fathers are severe , Saint Chrysostome too violent : he bids a man , if hee heare one sweare , rebuke him ; that s but moderate . But hee bids , beat him too ; beat him in the street , etiam in foro , even in the open marketstreete : smite him , though he be injayl'd for it , though hee suffer death for it : let him sanctifie his hand , with bruising his blasphemous mouth . See that good Bishops zeale in Gods cause . But their rigorous censures rose of the enormous licentiousnesse of men , their outrage in oaths ; not of the simple unlawfulnesse of the thing . That appeares by their owne practise . Some of the most peremptory would sweare themselves , when cause required . The abuse of swearing God abominates , Man abhorres . It is a cause , I will not advocate . Saint Chrysostomes zeale I wish in all of us , so farre as to rebuke the idle swearer , what wee may doe discreetly . For one disgracefull word , that shall concerne our selves , wee point the field , hazard our lives . But wee suffer God to be pulld out of heaven , Christ anew crucified , yea rent in peeces with execrable oaths , and it moves us not . But not every thing , that is abused by wicked men , must therefore not bee used by sober men .

To sweare simply is lawfull : not lawfull of indulgence , that we may ; but of commandment , that wee must . T is a precept here , else where ; t is often , Thou shalt sweare . Thou , not Iew onely , but Christian too ; every tongue , Esa . 45. T was not well sayd of S. Hierome , Evangelica veritas non recipit Iuramentum , the Gospel doth not admit oaths . The Gospell doth . The Christian sweares sometimes , sweares lawfully , even by the Gospels . Christians not onely not forbid to sweare , to sweare at all ; but they doe , and may sweare , even by Christ . Hee is not worthy the name of a Christian , that refuseth to sweare by the name of Christ , saith Bullinger . They were alwayes Schismaticks , that shunned oathes , Anabaptists among Christians , Essens among Iewes , a sect of Iewish Separatists .

All Divines almost antient and moderne , hold that swearing is a part even of Gods service t is no mervell , t was commanded , not permitted , as Saint Hierome sayd . Gods service is not Leave , but Law . What say I , all Divines ? Philosophers say , in an oath is Divina veneratio , Aristot . Oathes not {αβγδ} , honourable things onely , as Aristotle termes them , but {αβγδ} , holy things . Iuramenta be Sacramenta , I say , oathes are holy things . And therefore according to the inscription upon Aarons Mitre , Sanctitas Iehovae , Holinesse to the Lord , claimed by Gods selfe , to be made all by his name . An oath is one sort of sanctifying Gods name ; and so implicitè prescribed by Christs owne selfe , who seemd to forbid swearing : coucht under even one of the petitions of his Prayer , the very first of them . Is not invocation divine worship ? And what Oath is without it ? What oath of Mans ? Every one hath in it ( would God every one considered it ) both imprecation and invocation . What doe I , when I sweare , but call on God , to be either witnesse to my Truth , or revenger of my Falsehood . An Oath , an Act , though in respect of Subject , civill and humane ; yet in regard of God , whom we call to witnesse , religious and divine . So farre from impiety , that I should either with the Essen , or the Anabaptist , refuse it in just cause ; that when I sweare , I give God glory ; the Scriptures owne phrase . Ioshua adjuring Achan , bad him , Give God Glory , i . Sweare . So did the Pharisees the blind man in the Gospell , Da Gloriam Deo . For what doe I , when I sweare , but confesse the Lord to be my God . I acknowledge his Truth , his Iustice , his Omniscience .

Haply I perswade not yet : will you see example ? Law sometimes sway lesse then instance , You have the Precedents of many Prophets . Moses swore once ; Ioshua 14. 5. David often , to Saul , to Ionathan . Lest you challeng them with Theophilacts exception , they liv'd under the Law : which of the Patriarkes did not sweare ? Ioseph did . Or because his Oath is censured , Iacob did , his Father ; Isaac did , his Grandfather ; Abraham did , the Father of all the faithfull . But you looke at the Gospell . All these were Iewes ; you expect Christians . Saint Paul did , an Apostle , and not once . Patriarkes , Prophets , Apostles , all sorts of Saints have sworne . Will you say , but Saints may sinne ? Angels have , who cannot . Not Daniels Angell onely ; least you say againe , the Law was then ; but Saint Iohns Angell too , Apoc . 10. Christ did , exemplum exemplorum . Oathes are not abrogated by the Gospell . The Lord of the Gospell swore himselfe , swore often . Amen , Amen , Iuratio ejus est , saith Augustine , t is his oath . Christ did ? God did : Gods selfe swore often by himselfe . His Precept here he confirmd by his owne Precedent . What he did , he did .

How else shall men commerce , nay how at all converse one with an other , if we may not sweare ? Oathes are the Seales and Sinnews of all common life : without which no man may dare trust another . The Witnesse will lie , the Promiser will faile , the Prince will breake his league , the Private man his covenant ; the Magistrate will be unjust , and every Officer unfaithfull , Omnis homo mendax , many a man though sworne , but every man unsworne will lease and lie . Policy is Gods Ordinance . Can it administer Iustice without Oathes ? Oathes necessary , not lawfull onely , betweene all men . Not publicke Oathes alone , as betweene Princes , or imposed by Magistrates ; but private also betweene man and man , voluntary oathes : so the Swearer take them with religious heart , and in cause important . The Scripture forbids them not ; and we have the Precedents of many holy men , Iacob to Laban , Booz to Ruth , Obadiah to Elias .

Of publicke , no man ( I thinke ) of judgement doubts : but Private Communication you will haply confine to yea , and nay . Looke , what exceeds that , à malo est , saith Christ , it is of evill . Nay , t is Condemnation , Saint Iames saith t is true : but the Apostle meanes in speech of course , of idle oathes ; Christ of false , and idle too . Hee takes Gods name in vaine indeed , that sweares ; when he needes not . God will not hold him guiltlesse , but condemne him : both phrases of one force ; S. Iames but expounds Moses , And for Christs censure , what exceeds yea , and nay , à malo est , it is of evill ; t is true too : but whose evill ? not Iurantis , but non Credentis , saith Saint Augustine , not thine , that swearest ; but his , that forceth thee to sweare , that will not else beleeve . Or will you read it , à Maligno est , t is from the evill one , that is , the devill : and then it taxeth him that sweares . For it is the devils guise , to sweare , saith Epiph . Indeed Theophylact expounds it so ; and Maldonat abbets him ; because it is not {αβγδ} , but {αβγδ} , and that also with an Article , {αβγδ} . But first , that is but a Quirke . And Epiphanius is wrong too . I thinke , no man hath found Sathan to sweare in all the Scripture . That s an Item by the way to the idle swearer , that he commits a sinne , which Sathan himselfe does not . But read it as you please , A malo , or a maligno , Let swearing be of Sathan , and the censure touch the swearer , not the urger onely : so you stretch not the reason beyond Christs intended straine , of false and idle oathes .

There is a time to sweare . The Magistrate calles me ; I must then . When want of other proofe , end of quarrell , my neighbours safety , mine owne fame , or Gods glory craves it : I must then . Mine oath then is not idle : I must looke , it be not false ; and I trespasse not either Christs , or the Apostles prohibition . I obey both law , and Gospell . Presse not the Commandement , Thou shalt not take Gods name in vaine . I doe not . My cause is waighty . and mine Oath is true : I trespasse not ; I should , if I swore not . Not those places onely cited out of Deuteronomie , and my present Text , bid me sweare expressely ; but even the Decalogue too , implicitè , more covertly . Divines teach in the Decalogue , that every Negative precept includes an affirmative . Thou shalt not take the name of the Lord thy God , in vanum . Leave out that last word ; and the affirmative is true : Thou shalt assume the name of God . Let his Name be , ever be in thy mouth , in Oath , out of Oath ; so it be not in vaine . Clinias in Saint Basil was too superstitious ; who would rather beare the fine of three talents , then hee would sweare though in a just cause .

One Scruple more , ere I end this . There is a phrase or two frequent in speech , in faith , in troth , on my faith , on my troth , offensive to many , as prophane , chalengd by some , as oathes . I submit me to your censures , that can Iudge ; I pray your Patience , that can not . I will condemne all oathes , as well as you , not taken in true cause , or in due time . But these termes I take not to be formes of swearing . Saint Basil notes some speeches , that have the forme of swearing , but are not indeed oathes . He instances in Ioseph , by the life of Pharaoh ; in Saint Paul , by our rejoycing , both ( hee saith ) simple speeches , though in shape of oathes . One may bee so precise , as the Waldenses sometimes were , that verily , and truly , hee will hold for oaths . These phrases in question are indeede more harsh then they : but I will not say , hee sweares whom I heare use them . Haply hee may ; if hee thinke them to bee oaths , they are to him ; as Saint Augustine saith , linguam ream non facit nisi mens rea ; else they are not . Phrases more sounding like an oath then they , are thought no oaths by men of judgement . As sure as God liveth , and such like , I finde in Eusebius , a Bishop put in his subscription . In faith , in truth , and such like are not oaths , but protestations . You will say , they both are one . But they are not . Protestation is but a vehement asseveration . It may bee joynd with oath ; but it selfe is none . Indeede a Canonist saith , that to say , per Deum , and per Fidem , is all one . But hee meanes by Faith , Religion . But the protestation meanes credit and fidelity , honesty , integrity . When I say , on or by my Troth , on or by my Faith : I sweare not by my Faith on Christ , or my confidence on God : but I protest onely the cause in question to be so , or not , as I am , and would bee thought honest and upright . The honorable man in some affaires , in which meaner men are sworne , gives his word onely , verbum hominis , protests but by his honour . Shall I call this an oath ? That phrase and these are peeres .

Now to conclude this part , a thing , the beginning good , Gods ordinance , and the end good , the stinting of quarrell , the strengthning of truth , the preserving of thy selfe , and neighbour from slander or dammage , the promoting of Gods glory , thinke not Christ hath forbid thee . He inhibits onely , he prohibits not : he inhibits the rash swearer , he prohibits not all oaths . But thinke that sweare thou maist ; God lets thee : Nay sweare thou must ; God bids thee , Iurabis , thou shalt sweare .

The forme followes ; you have heard the act . God bad us sweare ; now he tells us how . The forme is , the Lord liveth . Thou shalt sweare saith the Lord ; but thou shalt sweare by the Lord . The act enjoyned often ; but the manner ever joyned withall : it must bee by his name . David swore so by the Lord . So did Ioab , so did Saul ; all Israel did , till Ieroboams time : then they began to sweare by Baal . Till then , even before the Law , and all , all swore by God . Even Heathens when they urged any Israelite , any Hebrew to sweare , required it in that forme . Sweare to mee by the Lord , saith Rahab to the spies . So did the Egyptian to David , bad him sweare by God . So did Abimelec to Abram , sweare by God thou wilt not hurt-me . For to sweare by Gods name , and the Lord liveth , is all one . Gods selfe , who best knowes what himselfe meanes , expounds it so , Ier . 12. 16. Yea even this very phrase was frequent too , none more , none so much in Scripture ; sanctified by Gods selfe . God often swore ; but mostly in this manner , vivo ego , as I live , saith God . The forme is diversified in termes ; but the same sense in all : every oath both exacted and taken in Gods name . T is Gods will , Esa . 65. Whosoever sweares , shall sweare by God . Omnis lingua , every tongue , Esa . 45. not of men onely , but of Angels too : both Daniels Angels , and Saint Iohns in the Apocalypse , both swore per viventem in secula , by him that lives for ever .

Sayd wee not , that to sweare by God , was a part of serving God ? and observe we not the ceremony of lifting up the hand , to be a phrase in Scripture to signifie an oath ; I have lifted up my hand , saith Abram to the King of Sodom , that is , I have sworne ? the hand lift up to heaven , that is , to God , whom wee call to witnesse . Iuramenta bee Sacramenta , an oath an office of Religion . By whom I sweare , on him I call , as my {αβγδ} , the knower of my heart , and so the witnesse of my truth . Solus or andus , solus jurandus . All invocation belongs alone to God ; and therefore oathes are his peculiar . Summi deorum hic honor proprius , sayd Apuleius ; it is an honour due unto his name , his onely : and therefore cald by Moses , Exod . 22. Iuramentum Domini , the Lords oath . Not because God sweares ; and yet hee doth sometimes , ofttimes : but because , as Esay sayd , hee that sweares , shall sweare by God .

T is then impiety to sweare by creatures , grand sacriledge to sweare by any thing but God . Heathens may teach us that Religion : they swore by those things , which they adord for Gods . Terram , mare , sidera juro , Latinus oath in Virgil , by earth , sea , and starres . Vesta the earth , and Amphitrite the sea , Goddesses with them . And the starres they cald all {αβγδ} , the Sunne and Moone , and all the hoast of heaven , were Heathens gods . Their ignorance condemnable , but their zeale pardonable . They would not , had they not held them Gods , have sworne by them . Christians oaths then by creatures , what Atheisme is that ? Christians worse then Iewes , worse then Gentiles : Iewes swore by Baal ; they thought him God . Did not the Priests pray to him , O Baal exaudinos ? The Gentiles by Iupiter , did they not sacrifice to him ? Iupiter was but a man ; Baal but a beast , but the image of a beast ; yet they thought them Gods . But Christians sweare by things which themselves confesse but creatures . Bread , Salt , the Essens both in Epiphanius . By the light , the Manichees oath . Papists by some things more excellent , but yet not Gods , by Saints and Angels . This is indeede , not irreligion , but t is superstition : not impious Atheisme , but grosse Idolatrie .

God bids sweare , the Lord liveth , not the Angels . Moses bids sweare by God , not Saints ; by Gods selfe , not by Gods Mother . The masse too is an oath , used even by Protestants . Is there not a God is Israel , but we must goe to Belzebub the God of Ekron ? Must Ierusalem needs sweare by the sinne of Samaria ? Let Gods people sweare by God . But by God , meane the Lord . For there are many Gods , the Apostle saith . Angels are called Elohim , i . Gods . Papists swearing by them , may say they sinne not , they are Gods too . They are indeede , but {αβγδ} , vouchsaft the name by favour ; but are not Gods indeede . But as the people cryed to Elias , Dominus Deus est , the Lord he is God , the Lord he is God . God prevents here that evasion , bids sweare not , God lives , but the Lord . Israel would sweare vivit Deus , and yet meane Baal , Amos 8. vivit Deus tuus , O Dan . But thou shalt sweare , vivit Iehovah , the Lord lives . That s Gods proper name ; {αβγδ} saith David , Psal . 83. ult . Iehovah , Gods name onely ; never was creature called by it . Thou shalt sweare , vivit Iehovah , the Lord liveth .

What ? will some men say , is every oath tied strictly to these termes , to these two words , vivit Iehovah , the Lord lives ? T is not my meaning , nor the Prophets . God here defines the forme of oath ; but confines us not to the precise syllables . Sweare in what termes thou wilt ; but sweare by him . Iacob swore by the feare of Isaac : who was that but God ? Gods selfe swore by the excellencie of Iacob , Amos 8. which was Gods selfe : By his hand , by his holinesse , that s Gods selfe too . By his soule ; mens cujusque est quisque ; what is my soule , but my selfe ? And Christs Amen , if it be Sacramentum , an oath , as Saint Ambrose makes it , what meanes it , but Gods truth , which is Gods selfe ? Gods attributes are Gods selfe . Abraham swore his servant by the God of heaven and earth . Paul protests by Christ , and by the holy Ghost . Yea holy men of God have sworne sometimes in other formes , but equipollent all to this . The Lord is my witnesse , Saint Pauls oath often . I speake before God , the Apostles too . The Lord doe so , and more to me , often in Scripture . Nay Saint Paul sweares to the Corinthians , by their rejoycing ; Iuratio est , t is an oath , saith Saint Augustine ; but it meanes Christ . Our magistrates adjure us , so God us helpe by Iesus Christ , a godly forme too . All these , and other like , sound to one sense , and are all authorised under this forme .

There is an antient oath , used yet in the universities , and otherwhere ; t is by the holy Gospels . This some have censurd as savouring of Rome . But both Saint Chrysostome and Saint Austin show it antienter then Poperie . Nor sweare wee by the leaves and letters of the booke ; but either by his spirit , that endited it , or by his Sonne , that is taught in it , Christ the subject of the Gospels .

Nay , an oath is not impious by creatures neither , with reference to God . Christ simply forbids not to sweare by heaven and earth . The reasons which he addes , incline to the quite contrarie . But with the Iewes conceit , that they might breake their oath , or sweare a lye , if they swore but by them onely , because they are but creatures ; hee forbids us to sweare so . He sweares by God , that sweares by them . For the one is his footstoole , the other is his throne , Gods name is in his creatures . If naming them ● looke at God , I sweare by him in them , they are the mirrours , the glasses of his glory . Moses cald twice to witnesse , heaven and earth .

Object not , t is then lawfull to sweare by Saints and Angels ; they are creatures too . They are . But superstition worships them as Gods ; and therefore to sweare by them gives suspition of Idolatry . Else he that sweares by creatures ; though indeede indirectly , yet sweares by God ; though not expressely , yet by implication . As wrong , or mercy done a Prophet or Disciple , Christ reckons done to him : so an oath by a creature , with reference to God , is intended as taken even by Gods owne name . Else what shall wee judge of their oathes in the Scripture , who swore by mens soules ; not vivit Dominus , the Lord lives , but vivit Pharaoh , by the life of Pharaoh , Iosephs oath . Him haply you censure ; the court had corrupted him . But not hee onely ; but Hannah did by Helies soule : Vrias did , Abigail did , sweare by King Davids soule . Nay David did by Ionathans soule ; the Shunamite by Elishas soule ; nay Elisha by Elias soule , one Prophet swore by another Prophets soule . To say , they all sinned in it , were an hastie sentence . Nor have I lighted yet on any , that censurd them . I will conster Ioseph candide . By Pharaohs life ? what s that , but by Gods selfe ? All men indeede , but Kings especially live by God . But for the rest , t is plainer ; let the Hebrew phrase bee weighed ; and it is not , as thy soule liveth ; but by the life of thy soule . And is not God the life of soules , anima animae , the soule of soules ? So that though not in terme , yet in trope they swore by God . In which sense some have sworne by baptisme , by the Sacraments . Some Germaines doe so now .

To end this part , Christ bad , pray thus , {αβγδ} ; not say this , but Pray thus , ties us not alwayes to the words , but sets a rule for Prayer . We may pray in those words ; but we must pray in that wise . God bids , sweare thus , the Lord liveth ; ties us not to the termes : onely our oaths must keepe that forme . The words too , if wee will , as many doe in Scripture ; but the sense of force . Thou shalt sweare , the Lord liveth , that is , by the living God . Idolls are Gods ; God calls them so in Ironie , but dead Gods . Wee must sweare with the Angell , by him that lives for ever . The turke though an infidell , sweares by the Immortall God . Idolls are Gods , but false Gods : Israel swore by such , by Baal , by Malcham . But he that sweares , saith Esay , shall sweare by the true God , 65. 16. God bids sweare by his name . The name of a strange God shall not be heard out of thy mouth , Exod . 23. sweare not by such either Actively or passively : neither the private man sweare himselfe , nor the Magistrate sweare others by any strange God , Iesu . 23. Wee are as Darius titled Daniel , the servants of the living God : let us when we sweare , sweare by the living God .

Hee that sweares by other , I will doubt hee forsweares . The oath is awelesse , that is made by creatures . {αβγδ} , saith the old man in Aristoph . hee but jests , that sweares by Iupiter . To sweare by any thing but God , lessens the Religion of an oath . An oath ( saith Philo ) is {αβγδ} , a calling God to witnesse . People to flatter Princes , would often sweare by them , by their healths , and by their childrens : per genium Caesaris . But Polycarpus a religious Bishop , chose rather to be burned , then to sweare by Caesars Fortune .

One scruple rests , which for the unlearneds sake would be remov'd , lest one Text seeme to crosse another . God , that bids Israel here , to sweare , the Lord liveth , in Osee 4. 15. forbids Iudah there to sweare , the Lord liveth . May not one oath serve both , both living under one Law , both serving under one Lord ? Surely God would that Iudah should swear , as Israel should , but not as Israel did . They should swear so , but not with them . For when they swore so , they swore falsly ; and when they would swear truly , they would swear by Baal . So the Rabbins say of thē upon that place , and the Chaldee Paraphrast constens it so too , swear not the Lord lives {αβγδ} in a lye . Sweare God lives ▪ but sweare in truth , the next point in my Text , Thou shalt sweare , the Lord liveth in truth , &c.

There remaine yet three Particulars . This last taught how to sweare : these teach How too : but this in what forme , those with what affection . Sweare ; but not falsely , lightly , leudly ; but in Truth , Iudgement , and Righteousnesse . Or they confine the cause in which we sweare , the object of our oath ; it must be true , of waight , and honest ; briefly of each .

For the first ; trespasse not Truth in Oath : t is Perjury . A lye is base ; the charge of it , costs blood sometimes . Perjury is impious . Him that will leaze , I will not hold for honest : but not a Christian neither , that will forsweare himselfe . Will a man ( saith Saint August . ) vel quacunque fide praeditus , of what religion , of what faith soever , Iew , Turke , or Indian , breake his Oath ? An Act onely fitting him , that will say with Davids foole , there is no God . Theodorus the Atheist made it his maine argument , to perswade men to perjure . Well may he say , God is : but surely he feares him not , that will sweare by him , and lye . Thou wilt not dare call a man to witnesse a lie , for thee : and darest thou call God ? That is ( saith Philo ) {αβγδ} , a most unholy , irreligious act . Sweare truely for his sake , by whom thou swearest . T is God , whom thou dost sweare by , whom thou must sweare by . Thou makest God a lyer , if thou sweare untruth . Regulus an heathen swore , not per Christi Sacramenta , but per Daemonum inquinameata , saith Saint August . not by God , but by devils ; and yet would keepe his Oath .

An Oath is an honour due unto Gods name : you heard an heathen say . But he defiles it , that sweares falsely , Lev . 19. Either to Confirme falsehood , or to infirme truth , sweare not , t is , when t is not ; or it is not , when it is . Whether thy Oath be Assertorium , or Promissorium , the Lawes distinction ; be it ; ( I say ) Assertory , sweare , as the thing is ; or Promissory , sweare , as thy heart meanes . Herod would not forsweare : hee would rather doe that , which went much against his heart , even behead an holy Prophet . His act was wicked ; but yet it showed his awe in Oathes .

Perjury , a sinne , some have presumed , that a man will not commit ; Aristotle doth . That which ( as Philo termes it ) is {αβγδ} , the signe , the ensigne , the seale of Truth , to make it the cloake of falsehood , man hates it . God hates it Zachary saith . Gesse the sinne by the paine . The forsworne person somewhere branded , somewhere whipt . It was death with the Egyptians , Saint Augustine would have it so with Christians too . He peeres the perjured person with the parricide ; and saith the magistrate ought not let him live . A sinne , which Gods selfe , as he hates it , Zach. 8. so he plagues it . Our age hath afforded us many fearefull instances . Gods curse ( saith the Prophet ) shall consume both sticke and stone of the house of the false swearer . For the breach of an Oath , and it both onely promissorie , and that made by others too , unto the Gibeonites ; though not made by Saul , yet because broke by Saul , seaven of his Sonnes were hung up against the Sunne , seaven Kings sonnes and grandsonnes . They were but Kings Sonnes : but Zedekiah a Kings selfe , his eyes put out , and he bound in chaines , for his breach of oath to the King of Babylon . For shall he scape that broke the covenant ? shall he prosper , that set light the oath ? saith the Lord . God will destroy ( saith David ) all that speakes lies . What will he doe to them , that sweare lies ?

What then is Romes Religion , that countenanceth perjurie ? does both practise it , and procter it ? The Pope a Christian , more a Catholicke , yet more , Christs Vicar , who was truth it selfe , to pander perjurie , O tempora ! Yet pardon him for Country too . Italy is Greece too , nay t is magna Graecia , so Plinie cals part of it . Grecians but petty liers to the Pope ; he a grand Grecian , i . a great lier , a grosse forswearer . Iura , Perjura ; sweare promissorily fealty to thy Soveraigne , the Pope will assoile thee : forsweare assertorily any thing to the Magistrate ; the Pope will pardon thee .

Nay , pardon needs not ; t is no sinne . A Papists Oath made to a Protestant , though nere so false , yet is not Perjury : that s salved many waies . For if the Oath be assertory , the scape is easie by Equivocation : which who so useth , Saint Augustine calls him Detestandam Belluam , a detestable beast . If it be promissory , the party is a Calvinist , or a Lutheran at least ; Faith is not to be kept with heretickes . A Position so prophane , that they deny they hold it : but they doe . Aske Simancha else , Nullo nullo modo fides servanda ▪ Hereticis , etiam juramento firmata . One Nullo will not serve the Iesuites zeale , he doubles it ; nullo nullo modo , by no meanes , in no case , faith plight to hereticks , though bound with Oath , is to be kept . There s a detestanda bellua , a detestable beast indeed . And for Equivocation , this terme taxes all sophistrie . Fraus ( saith the Heathen Oratour ) distinguit , non dissolvit , fraud bindes thee faster ; it easeth not thine Oath , it aggravates thy sinne . And how darest thou dally with God , by whom thou swearest , {αβγδ} , he is not mocked . God understands the swearer , to his sense , that gives the oath , not to his , that takes it , saith one of their grandmasters . Pet . Lomb . Equivocation is flat perjury ; Latomus their doctor too so reckons it ; t is not Saint Augustine onely .

To end this ; {αβγδ} is quasi {αβγδ} , Iuramentum Sepimentum , an oath is an hedge to fense thy Faith . Breake it not ; thou betrayest thy Truth . Leape not over it : there is a pit behind it , without bottom ; it is hell . It is no bad conceipt of Bonaventures , that the three fingers laid upon the booke in swearing , signifie the devoting of state , soule , and body , unto the power of Sathan , if wee sweare falsely . Take heed of swearing , the Lord lives , and lie . T is a fearefull thing to fall into the hands of the Living God . Os quod mentitur , The mouth that lies , saith Solomon , slaies the Soule . What condemnation incurres he , that sweares falsely ? ●weare : Sweare by Gods name : but Sweare in truth . T is Gods charge in the Law , Thou shalt not sweare by my name falsely .

Christ said to Martha , vnum necessarium , one thing was needfull . T is not so here . God craves in Oathes , not truth alone , but Iudgement too . That s the next ; that no man sweare , but on good ground , and in just cause , not rashly , nor idlely . For the first , the thing thou swearest , must be certaine , not true onely . The oath is nought , not onely if the thing be false ; but if thou doubt of it . Sweare , but deliberately . Affirme not , what thou knowest not ; that were folly . But be sure thou know it , ere thou sweare . Oathes are unlawfull even in truth , unknowne . Sweare not upon thought , upon guesse only : Oathes must not be adventured . Thou swearest with bad conscience , and prophanest Gods name , when thou calst him to be witnesse , that the thing is true , which thou knowest not , whether it be true or false . It is not Perjurie ; but t is next doore to it . That s for the ground . And not onely in Assertorie oathes , but in Promissorie too . Sweare not there neither on uncertaintie , unlesse thou know , know assuredly , that both thou canst performe it by thy power , and maist by the Law , both Gods and the Kings . Now for the cause , t is true that Saint Austin saith , non peccat , qui verum jurat , he sinnes not that sweares truth . But there must be cause . To sweare of use , no cause requiring it , that is not In judicio , t is Ad Iudicium , t will bring judgement , Gods judgements on thee . The Iewes in Asaes time swore to the Lord , that they would serve him . Well might they sweare that , as they did , aloud , joyfully and heartily . Abraham swore to Abimelech , and so did Isaac , both to make a league . David to Saul , that he would not slay his seed . A man to his neighbour in suspicion of fraud ; a woman to the Magistrate in suspetion of adultery . Oathes of Gods owne authorizing . Thou maist not sweare in truth , in trifles . Want of proofe , end of strife , my fame in question , my neighbours great hurt hazarded , and Gods glory above all ; these are just causes , why a man should sweare ; you heard before .

Some sweare ( great is that summe ) where no cause is , where no gaine is , where no gain-sayer is , onely of bad use , to make their speech more full , more sounding . Better speake abruptly , better not speake at all . T is somewhat which some say ; they are urged to it ; else they are not trusted . But why swearest thou , when thou needst not , idlely at home , to thy friends , to thy servants , Cum tibi creditur , cum nemo exigit , nay horrentibus hominibus , though thou see the hearers turne the head at it , stoppe their eares at it , bend their browes at it , yea checke thee for it ? Ne assuescas , saith Ecclesiasticus , make not a custome of naming the holy one . The Prophet said , the false swearer , but the wise man , saith the idle swearer too , Gods plague shall never goe from his house , not one alone , or two ; his house shall be full of plagues , Eccles . 23. 11. The world hath many evill customes ; but this of swearing is mala , mala , valdè mala , saint Saint August . bad above all bads .

First , Gods name which I ought to honour , I make vile . The voyce said to Peter , what God makes holy , let not man prophane . Gods name , Gods selfe calls holy ; thou prophanest it . Gods fearefull name , as David calls it , Verendum to the devills , they quake at it ; reverendum to the Angells , they bow at it , thou makest contemptible . God charges Israel , Levit . 22. Not to pollute his name , in things hallowed to his name : thou dost . God hath hallowed oathes unto his honour ; and by them thou makest him base .

Secondly , assiduous swearing , daily , hourely use of oathes endangers perjurie . Of {αβγδ} , comes {αβγδ} , saith Nazianzen . As in Multiloquio non deest peccatum , in much talke there is some folly : so he that sweares ofttimes , forsweares sometimes . Whereas therefore the Pharisees taught in their Catechisme , Non pejerabis , thou shalt not sweare falsely : Christ taught in his , Non jurabis , thou shalt not sweare at all . Still except just cause . Wise and religious was the Rabbins counsell ▪ {αβγδ} set a hedge before the Law . The Law prohibits Perjurie . Christ addes a fense . To be sure not to sweare falsely , hee bids sweare not at all . Perjurium praecipitium , Perjurie ( saith Saint August . ) is a pit , a deepe one , the bottome bounds on hell . Hee that sweares lightly , though truely , yet juxta est , he is neare it . He that sweares not at all , Longe est , he is farre enough from it . Falsa juratio , exitiosa ; etiam vera periculosa , nulla secura , saith the same Father ; false swearing is damnable ; true is dangerous ; none at all is sure . Still exceptis praeexceptis .

Nay , there are that hurle oath upon oath , sweare {αβγδ} ; saith Philo , heape oath upon oath , as the Gyants did hill upon hill , to pull Iupiter , God out of heaven , that sweare {αβγδ} , O Ecumenius terme , liberally ; {αβγδ} , every word an oath , Philoes termes too . Oathes so bitter and thicke , that ( as the wise man saith ) would make ones eares to tingle , and his haires to stand . T is Theophrastus Character of a desperate man . They thinke belike , as they in the Gospell , to be heard for their many words , so these to be beleeved for their many oathes . Philo calls them fooles ; seeing that {αβγδ} , multitude of oathes is a signe ( saith he ) of falsehood , not of truth . I will beleeve him least , that shall sweare most . His many oathes come not from the truth of his heart , but from the use of his tongue : oathes are his ordinarie . Nay there is a Generation yet more wicked , that sweares ( saith Theodoret ) {αβγδ} , make a sport of oathes . These are the right desperates . What should I say to these ? Hippocrates forbids to physicke the desperate . Such would have sentence from the Iudgement seat , not from the Pulpit .

To end this , {αβγδ} , saith Philo , oathes are no toyes , no tenise balles to tosse upon the tongue . Haud ludus , juratio , Aug. swearing is no game . An obscene word , an unchaste terme , is a great abomination in a womans mouth , saith an ancient Father . What then is a blasphemous word in a mans mouth ? The blasphemous Israelite , Levi . 24. is said to have stab'd the name of God . So the word there signifies . The swearer in a manner stabbes Almighty God ; and so is not Homicida a man-slaier a great crime , but Deicida , a murtherer of God , Bernard .

Beware of oathes , idle oathes : make not a use of them , much lesse a sport of them . There is a word , the wise man saith , is cloathed with death , this is it . Oathes are deathes cloathes . Darest thou put them on ? The prophane man dares ; cloathes himselfe with blasphemie , as with a robe , saith David . But what followes ? It shall runne like water into his bowels , and like oyle into his bones . Sweare the Lord lives , in Truth ; but sweare in Iudgement , never but in neede , in just cause of oath . Hercules an Heathen ( Plutarch saith ) swore but once in all his life . Sweare not thou so oft , not once , unlesse in case of necessitie . Doe as Christ bids us ; here his rule is kindely , sweare not at all . Whatsoever is more than yea and nay , a malo est , it is of evill . Or if you will needs sweare ; doe as a Spanish Postiller bids mothers teach their children , sweare by Adverbes onely , certè , sanè , profecto , certainely , and truely .

The last thing here required is Righteousnesse , last , but not lightest , and belongs alone to Promissorie Oathes . God will not have thee sweare to sinne . To any Act , contra Ius , contra Fas , against Right , or Religion , binde not thy selfe ; let not any binde thee . The mightiest Magistrate cannot command that . For Religion ; Say that the Parent shall sweare the child to Popery , the Prince the subject to Idolatrie . Wilt thou sweare by God , against God ? Et me mihi perfide prodis ? as Mercurie said to Battus . Iuramenta be Sacrementa . Oathes are holy things . Wilt thou abuse holy things to unholy ends ▪ T is not then ( saith Saint Augustine ) Sacramentum , but Execramentum , not a gratefull , but a hatefull thing to God . For Right ; take not an oath against thy neighbour , to doe him dammage in body , goods , or name . An oath is Iusjurandum ; either Ius , or not Iurandum . Sweare not the performance of any wicked thing . For what is ill to act , is worse to sweare : because thou call'st God to be witnesse unto wickednesse . It was a leud oath , though Davids ; ( Saints slip sometimes ) that he would destroy Nabal , and all his family . So was Iorams and Iezebels ; his to behead Elisha , hers to slay Elias : not to persecute , but to execute Gods Prophets . The Iewes more leud , not swearing onely , but cursing themselves too , to murther Saint Paul . Sweare not to doe evill . Oathes must not crosse either Pietie towards God , or Charitie towards men . Gods bids thee sweare , but in Iustitia ; be sure it be in Righteousnesse .

But what if in Infirmitie or Incogitancie , in weakenesse or vnwarinesse my oath be past , I have sworne already ? God that bids sweare in Righteousnesse , bids sweare in Truth too . Then must I say with Iephthe , I have opened my mouth unto the Lord , {αβγδ} and I can not goe backe . Surely to breake an oath , is a great sinne : but to keepe it , to doe evill is a greater . Of two evills ever choose the lesse . Nay to breake a wicked oath , is not sinne neither . T is sinne to make it , not to breake . Impia est promissio , quae scelere adimpletur , Isidor . t is a wicked oath , which mischiefe must performe . Must Herod kill a Prophet , to fulfill his oath ? But Injusta vincula solvat Iustitia , August . Righteousnesse must losen , must cancell unjust bonds . Thou art sworne ; and thou art bound . T is true of oathes , which Moses said of Vowes , they are the Soules bands . Heare the Wise mans counsell , let not thy mouth cause thee to sinne . Nulla pactio , saith the Civilian ; no Promise , Protestation , Vow , nor Oath , which projects villanie is of validitie . An oath contra bonos mores , is not obligatorium , a rule in Law too . No oathes unhonest binde the conscience . Let the Pope practise here his dispensative power . Here he hath authoritie : every Bishop hath ; every Priest hath , to assoile a penitent swearer from a wicked oath .

I must end ; oathes are Gods homage , ordained to honour him . Turne them not against him , by swearing to serve Baal . Nor against his anointed , to shed his bloud , or alien his subjects . Sweare not any evill against any soule . Let not Sacramentum pietatis be vinculum iniquitatis , the badge of Religion , be the bond of wickednesse . Or haply hast thou sworne already ? Looke at the Law , not at thy oath . Pray God to pardon thee for taking it : Double not thy sinne , by fulfilling it . Bind not two sinnes together ; and the latter errour too worse than the first . To double thy loade , when thou maist ease thee of the halfe of it , were great madnesse . Such an oath was Herods . Much better might he have broke his oath , then slaine a Prophet . Fidei putavit esse quod erat amentiae , saith Saint Ambrose : while he would prove himselfe a true man , he showed himselfe a mad man , a leud man . Saint Hieroms saying shall end all , unlawfull oathes laudabiliter solvantur damnabiliter , observantur ; t is commendation , if thou breake them ; t is damnation , if thou keepe them . And thus have I shewed unto you how you must sweare ; you must sweare by God in Truth , in Righteousnesse and in Iudgement , not by the Creature , Saint , or Angels for that which is false , idle , or frivolous ; so shall God have the honour due unto him , and your selves the comfort of it : and that we may all so do , Thou that commandest us to sweare , give us wisdome to follow these thy directions , and that for thy deare Sonnes sake Iesus Christ our Lord , Cui , &c.

A SERMON PREACHED ON EZEKIEL . The foureteenth Sermon . EZEK . 18. 1.

Quid vobis , &c. Patres comederunt Omphacen ; & Filiorum dentes ostupuerunt .

What meane yee , &c. The Fathers have eaten sowregrapes , and the Childrens teeth are set on edge .

IT is a Proverbe , a lewd Proverbe , used by the wicked Iewes , upon Gods threatning them captivitie , charging him with injustice ; as punishing the children for the parents sinne . The proverbe is Allegoricall : their Fathers eating sowre grapes , is their ancestours acting unkind sinnes : and the setting the Childrens teeth on edge , is Gods inflicting the paine on their posterity . Our Fathers have eaten sower grapes , and the Childrens teeth are set on edge ; that is , our ancestours have sinned , and were all punished . Thus blackmouthed blasphemie barkes against heaven , layes iniquitie to Gods charge .

Strange that man should mutine so grossely against God . Not one man onely ; ( that s seene often , some impious Atheist to play the railing Rabsakeh , and revile God ) but a people ; It is Popularis , not Singularis sermo , not one mans speech , but a multitudes ; a Proverbe , God calls it so . One among many to be taken in a sinne , in any sinne , is no wonder . One Zimri , a Leacher ; one Achan a Theefe , in all the hoast of Israel , is not strange . Two defrauders of the Church , Ananias and Sapphira , among thousands of beleevers , not strange neither . But a proverbe is a speech , in ore omnium . God calling this so , meanes , it was Vox populi , the mutinie of the whole people , and what people ? Israel : that s in this verse too . A whole people , and that Israel , Gods people , Israel Dei ( tis Pauls phrase ) to put a proverbe upon God , a proverbe of impious and odious accusation : God hath reason to expostulate , to aske what they meane by it : that s also in this verse . Not what the proverbe meanes ; hee askes not that ; hee knew the sense . The words , though allegoricall , are plaine enough . But what they meane to mutine , to cast such a wicked imputation upon God .

The Lord is tender of his attributes , will not have his Titles toucht . Earthly Kings will not . Philip of Spaine will bee stiled Catholicke ; Henry of France , most Christian ; King Iames most justly defendour of the Faith . Their coine may not be clipt , much lesse their stile . Gods stile is ample , hath many high and honourable attributes . Iustice is one of them . There is in Scripture , not a cloud , but a world of witnesses , to shew that . Men on earth , Prophets , Apostles ; Saints in heaven , Angels in the Apocalypse , Christ in the Gospell . I will not cite Gods selfe , who may say , teste meipso , better then Kings may . But hee is a partie here . Heathens acknowledge it ; Pharaoh did . The Poets goddesse of justice , was loves daughter ; and the Iewes astronomie calls Iupiters Starre , {αβγδ} that is , justice .

The judge of all the world , shall Hee be unjust ? God forbid , saith old Abraham : Paul saith , Absit , too . There s no Absit in the Scripture , no Absit in any of Gods attributes , save in this . Dementis est , to doubt of it , is madnesse , saith Saint Austin . Yet because here Israel questions the point ; nay they question it not , they flatly say , God is unjust , flatly , though closely ; they cover their Atheisme under an Allegory : to say it , will not serve , that God is just ; t is fit we show it too . The proverbe is Israels ; they were then in Palaestine . But all lands have some Israelites : England hath Iewes not onely had in ages past , hath still , many Iewes . The same spirit that spake in Israelites then , speakes in many Christians now ; murmurs at Gods judgements . They say , not in their hearts ( that were lesse lewdnesse ) thinke it onely , speake it out , Patres comederunt , charge God with injustice , for afflicting them . Heare thou Iewish Atheist , not sayd onely , but shewed thee too , that God is just . For what is justice ? Is it not to give to every one his owne , {αβγδ} , Ari●●otles word ? God doth that ; praise and reward to the well doer , s●ame and punishment to the evill . Who ever served God for nought ? Sathan could say so of Iob . Who ever trespast him , and was guiltlesse ? Gods blessings are on all the righteous , his curse upon all sinners . Give ( who can ) instance but in one that ever scapt . The throne of iniquity condemnes ( saith David innocent blood ; Dat veniam Corvis , justifies the wicked , at least , censures them not . God abhorres both , saith Salomon , hath no fellowship with that Throne , Psal . 94. The unjust Iudge is both {αβγδ} , both respects persons , and receives gifts . The Lord doth neither . A King saith it , Iehosaphat , 2 Chron . ● . 19. an Apostle saith it , Saint Paul , often . Saint Peter more than saith it , protests it , Of a truth , ●aith he , God is no respecter of persons . Let an Angell sinne ; God will not spare him , 2 Pet . 2. Bribes and Partialitie God forbids both , curses both .

These Proverbers ( so the Prophet termes them here ) will reply haply . God may forbid Injustice , and yet be unjust , curse wrong , and yet doe it . Men indeed doe , Princes often , make good lawes , but breake them . Saul had forbad Sorcerers , yet consulted with a Witch . Meaner Magistrates sometimes , execute Lawes on others , themselves trespasse them . Iudah bad burne Thamar for whoredome : himselfe had laien with her . Fathers will censure their owne sinnes in their sonnes , I would Priests did not in their People . But shall I foolishly match God with man ? Foolishly and wickedly ? Almightie God with sinnefull man ? God is absolutely good , {αβγδ} , goodnesse it selfe ; cannot be evill , can not doe evill , any evill . {αβγδ} , saith the Tragicke , God , unlesse good , is not God . {αβγδ} , saith Philo , proper to God , and therefore ever true of him , {αβγδ} , to doe no sinne . Injustice ( saith Plato ) is {αβγδ} , the grandest vice , High is Israels impietie , to be Censores divinitatis , Tertullians phrase , to accuse God . Plato cleares him with double negative , and in the very point in question , {αβγδ} , God is in no case , by no meanes , unjust . It is an impious question in Tullie , Quid ad Deos , what hath God to doe with Iustice ? God were not God , were he not just .

Called I Israels sinne , Atheisme ? It is . How ? They confesse God . They doe not , can not ; thus charging him . They denie God , in accusing him . Aut Deum negare oportet , quemmalum existimant , aut bonum dicere , quem Deum pronunciant , saith Tertullian ; they must either denie him to be God , whom they charge to be unjust ; or confesse him to be just , whom they acknowledge to be God . This Theame is infinite . God is a righteous Iudge , saith Paul ; righteous in all his wayes , saith David . His Iudgement {αβγδ} , Pauls terme too . For it is {αβγδ} , Rom. 2. 6. A rendring to every man according to his works , {αβγδ} , 1 Cor . 3. the wages ever approportioned to the worke . What can be more just ? Yea the exactest {αβγδ} , Retaliation . Luit quae fecit , saith Saint Hierom out of Iob , stripe for stripe , bloud for bloud . What measure a man meates , {αβγδ} , it shall be met to him againe . Scriptures swarme with examples ; but we need them not . The world is full of instances .

I wrong God all this while , while I dispute for him . God is the Defendant : t was not my part to argue . Actori incumbit probatio . Israel is the Plaintife ; he must prove . Let s heare his Arguments . What doe these Proverbers object against Gods Iustice ? They cry with those Mutiners in the Prophet Malachie , where is the God of Iudgement ? But what s their proofe of Gods injustice ? See first their Art , to speake in Allegorie . It is odious to say bluntly , God is unjust . The Hearer haply would rend his cloathes , at such a blasphemie . Wickednesse is wily , will guild a bitter pill , cover foule meaning with faire words ; mutine , but under Metaphors . Malice besides Art ; they desire to have it , not the speech of a Iew , but a common saying , a Proverbe . Proverbes runne more roundly , if Allegoricall , then in plaine termes , will be both more affected , and more vsed . They would have Gods dishonour spread . Well leave the Forme , heare the Matter .

The Fathers had sinned , but the Sonnes were censured . That ( you heard before ) was the Proverbes meaning ; God punisheth one man for anothers sinne . This is their Argument . Ergo God is unjust . The Conclusion is supprest ; it is so odious . The Reason concludes reasonably well , were the Antecedent true . But it is false , a calumnious aspersion , as false as Sathans selfe , who suggested it . False , first , in Thesi . God doth not censure any , that sinnes not ; inflicts paine onely on Delinquents , punisheth no Innocent . They closely instance in themselves . But that s the Hypothesis ; of it afterward .

Abraham cried Absit , God forbid , that God should slay the righteous with the wicked . That were unjust . It is more , farre more , to slay the righteous for the wicked . Farre be the first from God , farther be this ; to strike the godly sonne for the godlesse Sire , to punish innocencie for Iniquitie . Homers god Iupiter , witnesse his owne daughter , {αβγδ} , guilty , not guilty , smites them both , one with the other . That was Abrahams Absit . Israels God doth not . And indeed common calamitie God cast sometimes on both together , godly , and ungodly ; and yet is not unjust , wee shall also see that afterward . But to strike the godly for the ungodly ; neither doth God that : the righteous for the sinner never ; save once onely . Neither yet was then unjust . I respite that also . God , where hee sees the sinne , there laies the paine . Moses in his zeale and love to Israel , cried Dele me , praied God to rase him out of his booke . Would he ? Nay , but ( saith God ) he that hath sinned , him will I rase out of it . Man is so just , Amazias slew the men , that kill'd his Father : but their children he slew not , 2 Chron . 14. and mans law provides for it , that factum unius doe not nocere alteri , one mans fact hurt another , saith old Vlpian . Maleficia tenent authores suos , non alios , saith another . All Civilians will say , Delictum cum capite semper ambulat , every man must answer for his owne act . Heaven must not learne of earth , Iustice , God of man . Those Rules are let for men , but come from God . From him man hath his Iustice . It is one part of Gods Image , Ephe . 4. 14. If man have it ; God must have more ; Quod effacit telae , magis est tale ; It is more exact and excellent in him ; Iustitiae , Iustitia Moses his phrase . Gods Iustice is Gods selfe . It beseemes not him ( himselfe thinkes it , Chap. 12. 15. ) to condemne him , that deserves not . The soule that sinnes , ipsa morietur , it shall die ; every man shall beare his owne burden .

But what if Israel make good their Argument , instance in some act , particular act of Gods ? In the young children of Iericho , in Achans sons , and daughters , in Davids Infant , and others , many others ? Nay , what if they shall bring Gods owne Confession , his Profession , that s more ? That s an Objection answerlesse , above all Arguments . Saith not Gods selfe , Exod . 20. Hee will visite the sinnes of the Fathers on the children to the fourth generation ? Behold , may Israel say ; Marcion , and Carpocrates did say , here we have Confitentem reum . Moses saith as much , Num . 34. and Ieremie , Prophets both . But they have it here from his owne mouth .

Theodoret answers them ; God who in mercy covets to save all , frayes men by menaces ; but threatens more then he inflicts : menaceth the parents in that manner , that being {αβγδ} , they shunne sinne , lest the paine light upon their children . But his threatnings are {αβγδ} , exceede his executions ; and to conster God there literally , he saith , is {αβγδ} , irreligious . Why ? because God commandes the contrary , Deut. 24. 16. The children shall not die for the fathers . I doubt you doe not like this answer ; heare another , a better , himselfe saith , {αβγδ} . But I rather thinke ( saith he ) that God by that threatning would show his love to men , by adding the words following , odientium me , of them that hate me . As if he said , if a father sinne , {αβγδ} , I will forbeare . If his child also after him ; yet I will spare him too . But if the Grandchild and great Grandchild shall sinne too , shall goe on still in the wayes of their forefathers ; I will forbeare no longer , but will punish them . Iust so say the Iewish writers too , {αβγδ} God will expect no longer . Moses Gerundensis saith , {αβγδ} all the Rabbins meane it so . God will visite the sinnes of the Fathers on the Children . But it is , if the children doe Patrissare , commit the sinnes of their fathers ; not else . Moses and Ieremy have not that clause ; but the Chaldee paraphrast hath it in both . Not the very word there , but the same sense . The best expositours all conster Gods speech so . Israels owne Rabbins doe , {αβγδ} if the Sonne walke in the wayes of his Father . All Scriptures of this kind must bee so construed , 1 Reg . 14. 16. God foretells Israel , of this captivitie , for the sinnes of Ieroboam ; not for his personall sinnes , but for the like , done by them after him .

Yea but Israel replies , the fathers sinnes are punisht in the children , though innocent ; their teeth are edgd , that have not eaten grapes . Achan trespast in the excommunicate thing . His sonnes and daughters were stoned as well as he . Some Rabbins write , they were conscious to his sacriledge , accessory to his sinne . No marvaile then , their teeth were edgd , if they ate grapes too . Others of them say , they were brought with Achan to the place of execution , not ad supplicium , but ad spectaculum , onely in terrorem . For it is ver . 24. Lapidabant illum , not illos , they stoned him , not them . But there is also Illos , in the same verse , they stoned them . Yea but saith Levi ben Gerson , that meanes his cattell and his stuffe . In this uncertaintie I answer with Saint Austin , that God might justly slay them with their Father ; but not for his sin , but for their owne . Had they bin Innocent , God would have spared them , as he did in Nineveh six score thousand Infants , that knew not the right hand from the left ; rather spared the fathers for their sakes , then destroyed them for their fathers . Yea God would have saved Sodom for ten righteous mens sakes . That he would not punish the just with the ungodly , you may see by Lot : though hee burnt Sodom , yet he saved him : The Angell would not , could not ( t is sayd there ) destroy the Citie , till Lot was out of it .

How then did God in Iericho destroy all , yong as well as old ? I will not take advantage at the Hebrew word ; I might . It is {αβγδ} that s not an Infant , or a Child . It is one yong , but of yeares of understanding , old enough to shake off the yoake of obedience , the word sounds so . But the Text there saith All , excepts none . And that word there by Synecdoche must reach to Infants too , though properly it meane them not . Rahab is excepted , and her kinsfolkes , and family ; All else were slaine . This indeede made Marcion , and some moe Hereticks , to charge God with injustice ; but unjustly . For what if there were Infants as many as in Niniveh ? Infants are not All Innocents . For act , they are : but God lookes further . {αβγδ} , there is a serpent even in the Cockatrices Egge . God here saw malice in the seede . The children were young here , but yong Canaanites . [ God saw what they would be Atas parentum pejor av●s tulit — Nos nequiores , more wicked then their Fathers . ]

But Davids Infant , begotten in adultery , why did God punish it ? Because ( saith the Prophet ) thou hast caused by this deede , Gods enemies to blaspheme ; the child shall dye . Say this was no yong Canaanite . I answer . God punisht David in the child ; and yet punisht him not ; ( for hee had pardoned him the verse before ) but chastened David in the child . The childs death afflicts the Parent ; but the childs selfe is happy . Death to it was no punishment ; God tooke it unto him . Lord when thou pleasest , punish me so .

But the poore Infant , before God takes it , suffers sometimes very greevous paines . Be death no punishment , torment is . The answer is easie , if not baptized . Sinne , though but originall , deserves Gods wrath . If christened : God sends ●t not those peines to punish it ; but that he may give it the more glory in his kingdome . This haply sounds hashly , that God should paine it here , to crowne there . Pardon me , I say it not in Popish sense , as if the paine merited the Crowne . But the young Babe hath taken the Sacrament of Baptisme , as Gods presse mony , and the signe of the Crosse , as the Colours of Christ . Hee must fight , though nere so young . Not with the world , or Sathan ; hee wants yeares : but with the Flesh , as hee is able . With the Flesh , not tempting him , ( t is too early ) but tormenting him . Who is crowned , that strives not first ? Saint Paul saith . This little Souldier does , as hee is able ; and his Captaine crownes him for his paines , I meane , after his paines . Israels instances are answered .

There s one excells all these , all other . I sayd God never stroke the just for the ungodly , save once onely . Who was that ? Was it Moses ? For the Psalme saith , Israel so angred God , that hee punished Moses for their sakes . T is not hee . God punisht him by Israels occasion , but for his owne sinne ; his incredulity . T is sayd there , hee spake unadvisedly with his lippes . But t is Christ : Him onely God punisht , Iustum pro Injustis , saith Saint Peter , the Iust for the Vnjust : and yet was not unjust . Because though the sinnes were ours , for which he suffered , yet he tooke them upon him Nor did his father put him to death for them : Mortuus est , quia voluit , saith the Prophet , his sufferings were all volunary .

Apply the proverbe now to Israels selfe . You see t is false in Thesi : prove it in Hypothesi . Their teeth are edgd , they say ; but their Fathers atethe grapes . Their Fathers sinned , and they are punisht . See first their hastinesse ; they are not punisht yet . The Prophets had told the● , they should goe into Babylon . They are yet in Israel , every man under his Fig Tree , and his Vine . What if God did but threaten them , as hee did Niniveh ? Ezechiel had cryed at the 12. Chapter , yee shall goe into captivity . So Ionas cryed , Niniveh shall be destroyed ; did more , added the time , yet forty dayes . Yet it was not destroyed Who could tell whether God upon their repentance , would have spared them too , and have adjournd his judgements to the next generation ? Say , God would punish Israel , as hee did ; yet not in their dayes haply . God had sayd as much , had threatned the captivitie 200. yeares before , in Ieroboams raigne . Why complaine they without hurt ? their teeth are not edgd yet , they belie God .

Secondly see their hypocrisie ; their Fathers have eaten the sowre grapes ; they have not , they are innocent . Like the Harlot in the Proverbs , who eates and wipes her mouth , and saith , shee hath done nothing . So have these Proverbers eaten some grapes ●oo . There s one ver. 30. Idolatrie ; as sowre a grape , as ever their Fathers ate . Nay sowrer then their Fathers . They were Idolaters ; but worshipt Baal onely . These worshipt all the hoast of heaven , the Gods of all the nations , Moloch , and Ashtaroth , Succoth benoth and Ashimah , Nergal and Adrammelech , grapes which their fathers never tasted . One sowrer yet , ver . 31. they made their sonnes and daughters passe thorough the fire . No marvaile if their teeth were edgd . God , if he punish them , is not therefore unjust . For the holy Ghost saith , 1 Reg . 17. they had hardned their neckes , like unto their Fathers .

Say these complainers had beene all righteous men : must God needs be unjust , Because he brings them into Babylon ? Are temporall evills all for sinne ? They art not , God oft intends them for some other ends . That the man in the Gospel was borne blinde , Christ saith , t was not for sinne , his parents , or his owne ; but for Gods glory ; that a work of wonder might be wrought on him , to show Christ to be God . The Martyr dies , not for his sinne , though sinne be worthy death ; but to seale the truth of the Gospel with his blood . Iob was a just man , the none-such of the world , by Gods owne testimonie , Iob 1. 8. God stroke him strangely ; made him a none-such too for misery . Not for triall onely of his Faith , and Patience ; but to give the world a proofe , what man can suffer , supported with Gods grace . God let Ioseph be sold , a bond-slave into Egypt , a harmelesse child . T was not for sin : but to feede his Father in the yeares of famine . This Prophet , and Ieremie , both went into captivitie , not for their sinnes , but for Gods service ; to be Gods Preachers to Gods people there . So was Daniel , and his fellowes carried away too , bound into Babylon ; nay worse , cast unto Lyons , and the hot fierie furnace ; but to doe God speciall service there .

One scruple more , and I end . The Iewes complaint here hath many lyes ; but one truth . The Fathers had eaten sowre grapes . So they had . Why were not their teeth set on edge ? Is not God unjust in that ? First I may say truly , their teeth were edged too . Say they were not . That was Gods patience ; Paul saith , {αβγδ} , hee bore with their ill manners . But their teeth were edged too . Will their children say they were not , because they went not ( as they did ) into Babylon ? Is there no paine but captivitie ? Surely God censurd their sinnes many wayes . Sword , famine , tribute to heathen Princes , are these no punishments ? They felt these . Say they did not . There s a Gehenna , a Hell after this life . The sinner , that scapes here , suffers there . That s worse then captivitie , then Lyons , or hottest furnace in Babylon . Their Rabbins say , no man scapes both {αβγδ} in this world , and {αβγδ} in the world to come too .

Secondly I say , Gods justice , as it is perfit , so it is free . That if hee please , he may either punish a sinner under his desert , or absolutely pardon him . Kings doe that by prerogative , and are not therefore cald unjust . For God is not an obliged Iudge . Such a one is bound to the letter of the Law . God is Agens liberrimum , free in all things . We are not to measure Gods justice by mans rules . Vnto him , perfitly just , perfitly good , just in his greatest mercy , good in his hottest wrath , &c.

A SERMON PREACHED ONAMOS . The fifteenth Sermon . AMOS . 7. 13. Prophecy no more at Bethel : for it is the Kings Chapell , and it is the Kings Court .

IT is Amafiahs speech to Amos , Baals Archpriest to Gods Prophet forbidding him the further function of that calling , especially in that place . Come to Bethel to prophecy ? come to Bethel , and transgresse , cap . 4. v. 4. Or if his Conscience were too queasie to bow the knee to Baal , yet favete linguis , let him heare , and see , but say nothing ; Prophecy not . He had said too much already , he had preacht sixe Sermons all against the state . The King was pleased to pardon him for them , so he preacht no more , Prophecy no more . Or if his belly were as new wine , that hath no vent , and silence were a paine unto a Prophet ; yet let him forbeare Bethel . What had he a man of Iudah to doe to preach in Israel ? Prophecy not in Bethel . It was {αβγδ} the Kings Sanctuary ; Amos was a heardman , Amos 1. 1. And a follower of the flockes . Thought hee to finde in the Kings Chapell , as Christ did in Gods temple , Oxen and Sheepe ? It is the Kings Chapell . It was the Kings palace ; Iohn Baptist a feeder on wilde hony , Christ held it absurd to seeke him in Kings Courts . Amos a gatherer of wild figges , Amos 7. 14. What should he seeke for in the Kings house ? It is the Kings Court .

Hee was no Prophet , nor any Prophets Sonne ; why then should he prophecy ? Prophecy not . Or say , the Lord had cald him extraordinarily , yet he had raild on the Governours , he had cald them Bulls of Basan ; and therefore Amasias , thought it meet to silence him ; Prophecy no more . Or if that were over odious to stoppe the Preachers mouth ; yet why should he be vagrant ? It was fit hee should confine him ; Preach not at Bethel . It was the Kings Chapell ; Kings have Chaplaines of their owne . Gad is cald the Kings Seer , 2 Chro . 29. Amos was a stranger , and that cure belongd unto the Kings Seers ; it is the Kings Chapell . Or lastly say strangers might be allowed sometimes , yet he a Country Prophet was unfit to Preach at Court . Aarons , and Iehojadahs , Daniels and Esaies , the prelates of the priests , and the Princes of the Prophets , men of singular gifts , were to speake in such assemblies . He was a hedge prophet ; wilde figges , a hedge fruite , hee was a gatherer of them ; this was no place for him ; for it is the Kings Court .

Prophecies are lightly censures of sinne , predictions of judgement , predictions of maledictions , both unwelcome unto men . Had Amos ought to say in way of exhortation or doctrine to the people , any explication of the Law without application to the times , haply the Highpriest would have permitted him . But Prophecies are burthens , you have it often in the Prophets , the burthen of the Lord , the burthen of the Lord . He might {αβγδ} , but not {αβγδ} , Preach , but not Prophecy : Prophecy not . He had denounc'd already many grievous plagues , invasion , desolation , famine , and sword . Every day he prophecyed , hee added to the burthen , which now was growne so great , that the Priest had told the King , ver . 10. that the land could not beare it : and therefore it was now high time to inhibite him ; prophecy no more . Or if all Gods judgements were not yet proclaimd , but there remained more ; yet Prophets are cald droppers , v. 16. And Gods word in Scripture resembled to the raine . And therefore this dropper must not powre out his prophecy all in one place , but as Esay speaketh in an other case , here a little , and there a little . Bethel had her burthen ; prophecy no more at Bethel . And why not at Bethel ? for it is the Kings Chapell , they will not beleeve him ; and it is the Kings Court , they will not attend him . Shall truth not be credited ? not in the land of lies . Is it not a worne proverbe , major pars vincit meliorem . Bethel was Baals Sanctuary ; the Kings had consecrated that Chapell to idolatry : and were not Baals prophets foure hundred and fifty ? how should one Amos be heard against so many ? Prophecy he might , but profit he could not ; for it was the Kings Chapell . Nay , prophecy he might not ; neither credence , nor audience was to be had there ; for it was the Kings house . The Princes palace is no preaching place . It was Iulians speech , the Emperour . Quis ferat Caesarem in templa ventitantem ? Should Kings come to Church , and Caesar be seene at Sermons ? Prease not to preach at Bethel , for it is the Kings Court . This is the briefe paraphrase of the parts of my Text , and the points contained therein . For the ampler prosecution of every one apart , as the time shall let , that it will please the Lord to joyne to your honourable patience , his favourable assistance , I shall entreat your prayers to be conjoynd with mine . Wherein , &c.

The two maine members of the little body of my Text , are , the one an Inhibition of Gods prophet ; the other , an exhibition of mans reason . The inhibition containes the Action , and the Place ; Prophecy the Action , Bethel the Place ; I will dispatch them first .

Prophecy no more . Prophecy is Gods embassie : shall not he have audience ? That which was falsely said of Herod , I may truely say of it , the voyce of God and not of man . And is Gods voice so vile , that man α . shall not vouchsafe it audience . The Prophet is Gods trumpet . Clem . β . Alex . Shall man forbid his sound ? Gods mouth Saint Augustine cals him ; Shall man presume to silence God ? Christs lips Saint Basil cals him ; and shall the Sonnes of men cope the Sonne of God ? His speech the Spirits breathing ; and shall mans breath stoppe Gods breath ? God bids him crie , Clama ne cesses : shall man bid him peace , whom God biddeth , crie .

What though Gods judgements be the matter of the prophecy ? and the Prophets words be all in Woes ? Haply Gods drift is but to drive thee to repentance , and his threatnings are conditionall . You know what Ionas cryed to Nineveh . Prohibite not the Prophet , but doe as they did . The project of Gods prophecy is haply thy health ; and thy conversion may prevent thy subversion . Yea what though his wil be not onely to chide , but also to chasten thee ? Yet double not thy sinne , by silencing his servants . It is his mercy to premonish thee . Thy meeke prostration of thy soule will at the least allay the fury of his wrath . The Herault of defiance sent from King to King , is there ever offer to restraine his speech ? What is the Prophet , but Gods Herault ? He hath his message of Commission . Let him speake , and spare not : tie not his tongue , so long as he speakes , but what the Spirit warrants him . Else be it Amasias or Ieroboams selfe , I a poore follower of a Country flocke , as Amos was , am too meane to censure such . But Gamaliel a great Rabbi , and a Counsellour of State , hee tels their fault , Acts 5. 39. it is {αβγδ} , fighting against God . And Acolastus Authour foretells their successe , Never any fought with God , vel pie , vel feliciter .

I know I please in this , some whom I humour not ; who for some Prophets prohibited of late , complaine of persecution , and cry in their zeale , Surely Herod is mercilesse , and Annas and Chaiphas bloudthirsty men .

What ? will some man say , are you Saint Iames his {αβγδ} , Davids double heart , Psalme 12. 2. two meanings in one month ? ais , negas , with one breath ? Said you not even now , that neither Prince , nor Prelate might prohibite prophecy ? I say so still . Nay , I will say more , because this loose-lipt nation mutter in their mutinies , that all the Preachers here are conspired to smooth the King , to fawne , and to flatter , and to supparasite the King ; a King is supreame in his realmes , but under God . And if the Prophet that shall come from God , and utter nothing but the Word of God , shall be prohibited by the Prince ; this is a Sauls sinne , censured by Samuel , 1 Sam . 15. Nay the sinne is worse then Sauls . For Sauls trespasse was but disobedience ; but this is flat resistance , What God commands , he countermands . It is the Angels sinne ; nay worse then theirs . For Lucifer said onely , I will be like the highest , Esay . 14. 14. but he advanceth his throne above the highest . Iohn Baptists imprisonment by King Herod , is said by the Evangelist , to be paramont to all the evils , that ever he had wrought , Luk . 3. 20.

But there is Prophecy , improperly so cald . For without wit , without art , without reading , without judgement , boldly and blindly , many false prophets , blunder out at all adventures , not the sound wisedome of Gods Word , but the fond follies of their braines , things they understand not ; sometime schisme , sometimes errour , rather divination , then divinity ; non considerantes , sed sortientes , quid loquantur , as the Oratour speakes , not of knowledge , but by guesse , not {αβγδ} , but {αβγδ} , not the truth of Scripture , but their owne conjecture . Haply they hit some truth sometimes ; for who ( saith the Oratour ) that darts all day , doth not sometime hit the white , but as blind men catch Hares , not by cunning , but by chance . Docent antequam discunt , Hier . They will prease up into Pauls chaire , that never sat at Gamaliels feet . Such spenders upon no stocke , teachers of others , having never learned themselves , blinde leaders of the blinde , the Bishop in restraining them , prohibites not prophecy ; it is fantasie , not prophesie , and {αβγδ} , Basil . every dreame is not divinity .

An other kind of prophecy , cald also so improperly , is that of Baals Priests , 1 King . 18. 28. Prophetaverunt , i . insaniverunt , saith the Chaldee Paraphrast , not prophesie , but frensie . Would God our Church could say , it had none such , who transported with a spirit of fanaticall fury , like the ancient heathen prophets , in the discrasie of their braines , breake forth into outrage . Their tongues enflamed as by the fire of zeale , not kindled at Gods Altar , but as Saint Iames saith , from hell , set all the realme on fire . And as the nature of flame is to flie upward , so this furious fiery prophecy , this sulfurious fiery prophecy comes up even to the Crowne , by combustion to consume both Scepter and Mitre , both the Princes of the Priests , the Fathers of the Church , and the Princes of the People , the Peeres of the land , yea Caesars selfe , and all . You will confesse , t is fit , such Prophets be prohibited . Say not that I slander them ; for as they write , they speake , and they print , but what they preach ; their bookes are mille testes , and their letters are to show of their desperate deseignes for the planting of their Discipline . The Bishop that inhibites such , prohibits not prophecy ; it is not {αβγδ} , not prophecy , but frensie . Saint Paul could answer Festus , when he charged him with madnesse , that he spake the words of truth and sobriety . But the doctrine of these Prophets was neither true nor sober , but factious and false ; which they forcing with such fury . Festus might truely tell them , Insanis Paule , Certainely sirs , ye are besides yourselves . The prohibiting of such hath warrant by Gods precedent , 2 Pet . 2. He opened Balaams asses mouth , to forbid the prophets madnesse . All the things are here together ; a prophet , but a mad Prophet : is forbid , that is , prohibited . This shall suffice to have spoken of the action , Prophesie no more ; I come unto the place .

Prophesie no more at Bethel . Amasias doth not offer to silence Amos utterly , but his prohibition is provinciall . He will not have him Preach within his jurisdiction ; Preach not at Bethel . In Iudah , which was out of his Precinct , he might Prophesie his fill ; in the verse before my Text , Videns , vade in Iuda , & propheta ibi , goe get thee unto Iudah , and play the Prophet there . Videns vade ; thou Seer , goe thy wayes ; had his Dialect beene Latine , his words had beene strange ; as if videns were derived not á videndo , but a vadendo . Shall Ionas flie to Tharsis , when God bids him goe to Niniveh ? Shall Amos flie to Iudah , when God sends him into Israel ? It is the Prophets dutie not onely to take his Theme from God , and when God bids him crie , to aske with Esay , What shall we crie ? but to take his quo , as well as his quid , and to say to God , as the people did to Ioshua , quocunque miseris , ibimus , whether soever thou sendest us , thither will we goe .

The Lord had bidden Amos to Prophesie to Israel , vers . 15. Samaria was the Center-city of that Realme , and might seeme the fittest for the Prophets purpose , to Israel in the midst of Israel . But Bethel was Baals brothelhouse , whether all the people went a whoring after him . There God was most dishonoured ; and therefore it was fittest to denounce Gods Iudgements there . Say Bethel were Beth-el , that is , the house of God ; for so Iacob first , Christned it . Yet Iudgement must begin at the house of God . But Bethel was Bethaven so Hoseah calleth it , the house of wickednesse , a city of sinne ; and therefore it was meet , the Prophet should Preach there .

To whom should the Physitian goe , but to the sicke ? Bethel was now become of Gods house , Baals house , a schismaticall synagogue of superstition , and idolatrie ; where Kine were killed to be offered to a Calfe ; where men did bow to Baalim , the Image of God , to the image of a beast . Is sinne the soules sicknesse , and Bethel so pained with it ? Are the Prophets Gods Physitians ? And yet shall Amasias say unto Amos , Prophesie not at Bethel ? Bethel an apprehender of Prophets , lay hold on him , saith Ieroboam ; a seducer of Prophets ; for there was hee beguilde , that cried against the Altar ; Bethel a mocker of Prophets , the boyes cried Baldhead to Eliseus ; a prohibitor of Prophets , the Priest saith here to Amos , Preach no more at Bethel . And why not at Bethel ? The reason is rendered in the remnant of my Text ; For it is the Kings Chapell , and it is the Kings Court . I will speake of each severally .

Baal had two Temples , one at Dan , the other here . But Bethel was the holier ; hither came the King . This was a right Basilica , the Kings {αβγδ} owne Oratorie , and the place where he presented his personall worship and devotion unto Baal . Now then it was not either safe or seemely for Amos to Prophesie against the King , before the King . Not seemely ; the censuring of the Prince in the hearing of the people , would be thought to be unseasonable , Saul thought he acknowledged hee was worthy of reproofe , yet entreated Samuel to honour him before them . Not safe : Scribere in eum , qui potest proscribere , to presume to censure him , who can take thy head from thee ?

Kings must not be used boisterously ; but as Cyrus mother said , Verbis byssinis , with words of silke , meekely and mildely . Prophets are rough tongued , and respect no persons : their rude iusticitie regards no roialtie . Either with basenesse they must heare them , or with danger they must silence them . They may not with their honour be censured for their sinne , and they may not with their safetie be avenged on their boldnesse , because they come from God . Amazias had complaind of Amos to the King , accused him of high treason , and used all his Oratory to perswade him unto punishment . But Ieroboam knew , hee was a man of God , who chargeth even Kings not to touch his anointed , nor to doe his Prophets harme . An other Ieroboam had stretcht forth his hand to lay hold on a Prophet , but could not draw it backe againe . Hee had heard of him . Ahab had imprisoned Michaiah ; but the Lord revenged his wrong . His sonne Iehoram would have beheaded Elisha ; hee was wounded by the Aramites , and slaine by Iehu . Never any thrived , that dealt hardly with Gods Prophets . Predecessours precedents made Ieroboam wise . Not all the Priests perswasions could prevaile with him , once to touch Amos . And therefore he is faine fairely to entreat him to depart Bethel , and to prophesie no more . Hee threatens not , hee rates him not , but gently requests him to forbeare that place , as if hee were solicitous of the Prophets safetie , endangered by preaching in the Presence of a King , that would not be controll'd . It is the Kings Chapell .

What ? Is it dangerous to Preach in Palaces , to prophecie to Kings ? May not Ieremie preach judgement , but he must kisse the stockes ? May not Iohn Baptist chide the King , but the Queene will have his head ? All Kings are not Iehojakims ; all Princes are not Herods . But what became of them ? Was not the one smitten by Gods Angell , and the other buried with the buriall of an Asse ? Pharaoh that threatned Moses , Ahab that hated Michaih , Ioas that stoned Zacharie , and Iehojakim that slew Vrias with the sword , was not God avenged on them ? Did ever any prosper that did disgrace a Prophet ? But Christian Kings weare crosses in their Crownes , the Cognisance of Christ ; in signe of subjection unto his Scepter . His Scepter is his Word , and the Prophets are his mouth . Qui vos audit , me audit .

Bethel is indeede Gods Chapell , not the Kings : for Bethel is Gods house ; Gods selfe so calls it by his Prophet , My house . And Prophecie is Gods voyce . Shall God be tongue-tied in his owne House . But say , it were the Kings Capell ; that s no prejudice to Gods prerogative . In phrase it is the Kings , either as founding it , or frequenting it ; but in use it is the Lords ; and the house is hallowed unto his service . Some have translated it , it is the Kings Sanctuarie ; not a sanctuary of refuge , to secure him from Gods censure , but the holy place , where he must heare Gods Prophets . Now the Prophet is Gods man , the Scripture termes him so ; and his masters message , be it what it will , hee must deliver it . The Counsellour for the State , and the Physitian for the body , shall the King heare them , and not the Prophet for the soule ? I maintaine not the sowre spirits of some waiward Prophets , who like the Cynicks are all in censure , and all their prophecie is onely reproofe . Their too much morositie is a scandall unto many .

Much lesse allow I those , who wound the head to tickle the taile ; who vainely , but dangerously affect applause of multitude by censuring the Magistrate , and seeke to please the people by perstringing of the Prince . I am not acquainted with the manners of the Court . But I know that in the Countrie , if one pragmaticall Prophet shall use presumptuously to preach against the Prelacie , who are the Princes of the Priests , the people round about will flocke unto him , and those not the dregges of them , but even they also , that ride on horses , and are drawne with wheeles . And I have heard say , I hope it is not so , that upon the heare say of some audacious Preacher appointed to this place , many of the city , but I hope the lees alone , doe preasse into this presence , if haply some censure may passe upon the Soveraigne , the Prince of the people . The humourers of such hearers it is meet they be prohibited . For this is indeede , as Amazias said to Amos , not prophecie , but conspiracie .

What ? Will you say unto me , play you praevaricator ? Betray you the authority , which God doth give the Prophets ? God forbid . Plato is my friend , and so is Socrates , but the truth is more . I will not ( as Saint Bernard saith ) favere majestati magis quàm veritati , be a servant unto Caesar , and a traitour to the truth . Caesars be sinners as well as meaner men , yea many times greater without Gods speciall grace . Courts have few monitours to remember them . The Lord hath therefore laid this province on the Prophet . Kings soules are precious unto God , farre above their subjects . God hath therefore given the Prophets speciall charge of them . Where prophecie failes , there the people perish , saith Salomon ? Nay , where prophecie failes , there Kings doe perish . I come unto the other Reason , It is the Kings Court .

He held it but lost labour to prophecie to Courtiers ; there were none {αβγδ} . that would heare , at least , that would be the better for the hearing . The Councell are employed in businesse of State . The Gallants love their ease , their pleasures , and their sports . The one thinke Policie fitter than Divinitie to support the Crowne . The other doubt Religion will bring the King to melancholy ; that the Prince by prophecie will grow to be precise . Courtiers are curious , and Amos was unlearned ; their delicate eares would not endure his Dialect . And preaching judgement too , they would abhor him more . Their use is to applaud ( Vt Aug. lib . 2. cap . 28. de civit . Dei ) not consultoribus , utilitatum , but largitoribus voluptatum ; not the teachers of the conscience , but the ticklers of the sense . That in the Prophet , Esay 30. 10. is ever in their mouthes , loquimini nobis placentia . Preach not onely us aloes and gall , but both in stile and matter please us , or be silent . Thus haply he hoped to discourage Amos from prophecying there .

But the Preachers voyce is not Vox ad placitum . {αβγδ} , Chrysost . the Pulpit is no stage . Prophets project is to profit , not to please ; not to gratifie the eare , but to edifie the heart . If any can placere and docere too , I honour his felicitie ; and men shall kisse his lippes , qui miscuit utile dulci ; whose speech is like the Lyon in Sampsons riddle , both strong and sweet : whose words like Oxymel are so wisely tempered the soure with sweet , nay so cunningly covered the bitter under sweet for the easier ingredience ; that as the booke in the Apocal . was sweet in Saint Iohns mouth , but bitter in his belly , so are they unto the hearers , though musicke to the eare , yet Physicke to the conscience .

These are the addle arguments of this subtill Arch-priest , pretending a care of the prophets saftie , but indeed tendering his owne particular . For if Baal were put downe by Amos prophesying ; then he , and all his Chemarims were instantly to lose haply their lives , but certainely their livings . The precedents of Elias slaughter , and Iehues massacre of Baals Priests , and now Ieroboams coldnesse in the cause , gave him just cause to doubt . Thus much for explication , one word for application .

Blessed be our times in which Amos hath no cause to prophesie against Bethel . Britan is Bethel , but Iacobs Bethel , not Ieroboams ; meerely Gods house . Baal hath no temple here . The Catholickes hope hee should . Nay his Majestie said he should , if Tortus , and some others of that leud lying race may be trusted on their word . But for the first , as Abigal said of Nabal {αβγδ} he was a foole by name , and folly was with him ; so I may say of Tortus , no marvell , hee wrote not right , that hath his name of wrong . And for the rest , the liars tongues have told themselves they lied . Againe blessed be our times , in with Gods meanest Prophet , even in the Kings Chappell , and in the Kings Court , may teach , instruct , improve , or reprove , freely , if soundly , and safely , if soberly . Yea Caesars selfe in person countenanceth the Prophets , and puts spirit to their speech by his gracious aspect , and untired atten . ion . In confidence whereof I the simplest of Gods Seers might humbly crave patience to proceede further , but that I love not to cloy my auditors , nor make my discourse seeme more tedious than profitable . To God the Father , &c.

A SERMON PREACHED ON S. MATTHEW . The sixteenth Sermon . MATTH . 16. 26. What is a man advantaged , to winne the whole world , if he lose his owne soule ?

CHRIST in arming his Disciples to the bearing of his Crosse , useth in it a crosse argument , that he that with losse of his life shall have borne it , shall gaine by his losse but he , that in love of his life , shall avoyd it , shall lose by his gaine . Art thou content to lose thy life for Christ ? thou losest it not ; thou dost but exchange it : Christ will give thee a better , an eternall for a temporall . That s just as Saint Paul saith , Mori mihi lucrum , thy death is thine advantage . But art thou loath to lose it ? Choosest rather to enjoy the good things of this life , wealth , honour , or what else , wherewith the world will wooe thee , to winne thee from the Crosse ? Thou foole , this night perchance , one night , one day , at length , they shall take thy soule from thee . Who they ? the evill Angels , and shall carry it to hell . Now cast thy count in time ; waigh thy gaine and losse together , gaine of the world , losse of thy soule : tell me , {αβγδ} ; What is a man advantaged , to winne the whole world , and to lose his owne soule ? This is the context . I pray you , mark the metaphors in the verse before , and this ; saving , gaining , winning , losing : all gamesters termes , three of them in this , {αβγδ} , gaine , winning , and losse . These three distinguish the members of my Text , and be the bounders of my Sermon . Art would , I should begin at the middes of my Text , speake first of winning , then of losing , and last of the advantage . But If will take them as they lye .

Mans life is a Play . I meane not an enterlude , though it be that too . {αβγδ} , a Play , Saint Chrysostomes terme ; the world the stage ; man the actour ; the spectatour God . But our life is a game ; vita nostra lusus , sapient . 15. 12. The gamesters , man and Sathan ; impar congressus : the Players so mismatcht , that the game is as good , as lost at the beginning . Man stakes his soule , Sathan the world Or rather Sathan drawes the world ; t is his stocke , not his stake ; he is not so rash , to hazard all at once : some little part of it . Man is desperate , hee ventures his whole stock at once ; I meane his soule . Sathan cares little to lose many games . If hee winne one in a thousand , t will suffice . If man lose but one ; his soule is Sathans . For the devill will be sure , that the soule be still at stake : he will not let him draw that backe , and set some of that he wonne from him : but ever cries , as the King of Sodom did to Abram , da mihi Animas , set me the soule : he will onely cast at it . Man though nere so fortunate , must lose at length : who ever played , that never lost ? If he doe ; Actum est ; the Devill hath that he would : hee will play no more . Ilicet , peristi ; thou maist be gone too ; for thy soule is gone . Then let man weigh his winnings with his losse . They are but the things of the world , which he hath wonne ; say he hath wonne a world of them . T is his soule which hee hath lost . {αβγδ} ; what hath he gaind by it . Observes the Apostle coggerie in men , {αβγδ} , Ephes . 4. 14. T is Sathan is the cogger ; he is the right cheater , {αβγδ} , t is he that is the cosener . He will set thee a fumme : but the gold shall be but uppermost , the rest , all Counters , or counterfeits . Say it be gold all , it will not countervaile they soule . T is but a ●ite against a Talent . ]

Christs speech is question-wise , what is a man advantaged ? His affirmative question , categorically turned , meanes negatively . Quid proficit ? that s , Nil proficit , what profits it a man ? that s , It profiteth him nought . Sinne is cald Belial , i . unprofitable : the workes of it {αβγδ} , fruitlesse , Saint Pauls terme . The sinner {αβγδ} , i . uselesse , Christs terme : nay worse then so : t were well though he gaind not , so he lost not . But he is {αβγδ} , the sonne of losse , Christs terme too . Pindarus askes of man , askes and answers both , {αβγδ} ; what is any man ? what is no man ? So may I of the world , of any thing in it , set against the soule , {αβγδ} ; what is any thing ? what is nothing ? That which Adrian the Emperour cald but Animulam , Animula , vagula , blandula , a little soule ; one poore little soule excels the greatest , greatest and richest thing , the whole world hath . The most pretious thing earth hath , is but ( as that Poet sayd of mans life ) {αβγδ} , but the dreame of a shadow . And what gainst thou by that , to lose a substance , such a substance as mans soule , for a shadow ? Nay for lesse , for the dreame onely of a shadow ? I will say with Saint Augustine , Pereat mundi lucrum , ne fiat animae damnum , I will not winne the world , to lose my soule .

Will a man exchange life for any thing ? One haply will hazzard it , the thiefe will ; will adventure for advantage ; he hopes to scape , else he would not ; will not lose it desperately for any gaine . Sathan though a lyar , sayd that truly , A man will give all that he hath for his life ; But he will not give his life , for all that that the world hath . {αβγδ} , &c. Achilles prised his life above all the wealth of Troy . The soule excells the life . I will lose my life , to save my soule . One soule worth many lives : so pretious , that being lost could not be redeemed , but by Christs death , mans soule by Gods death . Compare the world but with thy body ; let Sathan touch but it , as he did Iobs . Be sicke of some disease both incurable and unsufferable . Let then bee brought to thee , millions of gold , gorgious apparrell , choise of daintie meates , all sorts of delights , that art can show , or heart can wish . Let Haman mount thee on the Kings owne horse , put his Ring on thy hand , and his Crowne on thy head . Nay , bee thou crowned a King ; sit on a Throne ; be the knees of Princes bended before thee . What good will all this doe thee ? the Physitian gives thee over , and thy paines are tormenting . The soule excels the body , as the Gold doth Lead , as heaven doth earth . Thy soule to sicken ; to sicken ? nay to dye ; the world with all his glory what will it profit thee ?

Many things cald pretious in Scripture , wine , gemmes , vessels , apparrell , gold ointment , and some moe . The soule cald so above them all . Solomon cals it so , the harlot hunts ( saith he ) pretiosam animam , a mans pretious soule . Say it meane there the life onely , not the soule . Say it be not cald so ; yet it is so ; is so , above all things cald so , saving Christs blood onely , {αβγδ} , Peter calls it pretious ; it excells the soule : all soules set to it , are vile : for they are mans ; but it was Gods . But saving it onely , the soule transcends all things in worth , all worldly things . Lose it who will , wilfully ; hee shall finde Christs saying true , next to my Text , that there s no {αβγδ} , no ransome to redeeme it . Thousands of Rammes , ten thousands of rivers of Oyle will not ransome a soule . My first borne will not satisfie for my transgression , the fruit of my body for the sinne of my soule .

Scriptures and Fathers , how doe they honour it ? The bodies glory , Davids terme , Psal . 16. 9. So the Hebrew glosse expounds it , {αβγδ} Melius nostrum , Fulg . our better part . Domina Corporis Saint Austins terme , vita corporis , his terme too , the bodies lady , the bodies life . All these little and lanke . Gods light , saith Salomon , Gods delight , his love , Wisd . 11. ult . O thou lover of soules . Consubstantiall with the Angells , Iustin Martyr . Not Gods selfe saith S. Austin , but Gods Image , and the nearest thing to God ; {αβγδ} , Gods owne resemblance , Nazianzen calls it too . Gods seat , and his house , August . Peere to the Angells ; nothing above it , but God , Saint Austins too . For this so incomparable so invaluable a treasure , say thou have wonne the world , the whole world , which never yet man did ; say thou hast : t is but mundus immundus , a thing neat in name , but durt indeede . Saint Paul makes no more of it ; calls the best of it but {αβγδ} . Not {αβγδ} onely , my Texts terme , Saint Paul hath it there too , not losse onely , but drosse ; worse , dung , filthie excrement . Askt Iudas of the ointment , ad quid perditio haec ? what needed that wast ? I may better , much better aske of the soule , ut quid perditio haec , what needeth this wast for the winning of the world so worthlesse , so bootelesse , a man to lose his soule , what doth it advantage him ? Enough of this terme . Heare the next , to winne the whole world , winning is next .

Who would not play to winne ? to winne a world ? might he be sure of it ? But heres an If ; t is but supposed , If a man winne the world . Well yet suppose it , that one winnes the world . The world is Gods ; hee made it : and all the good things of it , are Gods too . Riches and honour are in his hand , saith Solomon . All usefull and delightfull things are in Gods gift , Bona be Dei Dona , August . Many just men have them of him , all gratis , frankly of his love , without hazard of their soules . T is but for honour , wealth , or power , that men make all these stirres on earth , would ( could they ) pull God out of heaven . All these , good men , fearers of God , have fairely come by , by Gods blessing . Abraham , Ioseph , David , Iob , infinite moe had them , and yet their soules safe too . But Sathan usurpes on Gods prerogative , makes himselfe {αβγδ} , the Prince of the world , gives all the things in it , pretends to give them ; and God suffers him . And the worldling is his homager , sues to him for them , rather then to God . But hee must compound with him . Sathan is the grand Simoniack of the world : it must cost you your soule , if you will have ought of him . Hee sells all ; but for soules onely . But we are swerved from our first allegory . Returne wee unto it ; If he winne saith our Saviour , the metaphor is from play .

Sathan thirsts for a soule , showes things , will lure any mans lusts . You heard them named , riches , honour , authority . Doe but play with him , and draw thy soule ; he will set thee what thou wilt : any of the three , all three rather then faile . And hee will haply let thee winne a while , winne many games . Else none would play with him . [ And yet sometimes he will have a mans soule at the very first stake : one shall lose it , and have wonne nothing . Many a Felon is taken at his first attempt , takes a purse onely , holds it not , breakes a house onely , robbes it not , mans law laies hold on his life , Gods on his soule . ] But t is for Sathans gaine to lose : and he does lightly , loses of purpose , long together , both to allure moe gamesters , and to lay surer hold on them . Hee stakes all gold , and his gold is good , like the gold of Havilah , both speciosum & pretiosum , faire and fine . For wealth , honour , and power are Gods creatures , and soe good ; well worth the winning were not the losse at length so desperate . Weigh we them apart .

All men crave not all three : be wealth the first , most men crave it . All spirits aspire not ; nor doth every man covet Authority . But riches are witches , that inchant all men . Grace and good manners make a man , t was said of old . That s but in writing schooles , for copies onely . {αβγδ} , the lyrick saith , t is mony makes the man . A little hath his worth : the smallest penny beares Caesars superscription , hath the Kings face on it . Iudas for 30. will sell Christ . Twenty will pay poll mony for Christ and Peter too . Thirteene will , hang a man ; fewer will cost stripes . Poore one will worke Curses and Oathes , [ and other outrage , heard and seene daily , even within this Churches wals , seene and suffered ; whether by prentises , I am not sure , or Schollers , or who else , by prophane boies , I am sure . I wonder not . Haply their Masters or Parents in their shoppes will doe as much for as little , protest , lye , and forsweare , for the gaine of a poore peny . ] Pounds have more poise , many pounds , will purchase Lands , Houses , Offices , Benefices too , Dignities , honours , Miters , Crownes . [ Starres , Fire , Earth , Water , Wind , and Sunne , men ( saith Me●ander ) call them Gods . But Gold and Silver , I call Gods . ] T is wealth , not Wisdome , that preferres . {αβγδ} , Aristotle saith , he that hath most , not that knoweth most , carries the most voices . The leaden headed will be golden heeled . Wealth gives not worship onely , but wit too : he wants nothing , that hath Wealth . What doth not it ? makes lechers honest , felons just . Come there accusations , come there proofes never so pregnant . Silver ( saith Solomon ) Money answers All. Eccles . 10. 19. Gold such a God , Mammon so Almighty , that {αβγδ} , saith Diodorus , all things give way to it , nothing impossible to Mammon . Nothing in Peace . Thou shalt sit with Princes , counsell Kings . Nothing in warre . Is the enemy too strong for thee ? Fight but ( the Oracle bids ) {αβγδ} , with silver launces : thou shalt beate him . Beseigest thou a Citty ? Never batter the walles . Load but an Asse with Gold , send him to the Gates , and thou shalt enter . Regina Pecun●● , Money the Poet cals a Queene , she is more : magna est diani Ephesioram , great is the Queene , the goddesse of the worldling .

This Sathan sets against the Soule ; largely to some , sparingly to some , as the persons are that play with him . Iudas wonne of him but a little Silver , thirty peeces , cald commonly but pence ; but thought to be Sicles , that s some three or foure pound . That it was not much , appeares by Christs Ironie in Zachary , a goodly price , at which they valued me . Achan got gold of him , a wedge of gold , and a precious garment , and silver too . The man in the Gospell , whom God calles foole , had {αβγδ} , much goods . Another there , that refused to follow Christ , was marveilous rich . It seemes Iason had drawne well , that offered foure hundred talents for the high priesthood ; 2 Maccab . Men●laus had a better hand , then he , that outbad him , gave three hundred talents more . Haman far exceeded both , proferd ten thousand talents to the King , to massacre the Iewes . Dis by the Latine Poets , Pluto by the Greeke , faigned god of hell , hath his names both of riches . Hazard thy Soule to him , thou shalt have wealth , a world of it .

To end this , have wealth I will . God will not give it me . Acheronta movebo , Sathan shall : Gaine is sweet ex re qualibet . T is Venison ; aske not whence it comes : t is good , whencesoever . T is the worldlings word , Sap . 15. 12. Vndecunque , whencesoever ; jumpes with that of Horace , quocunque modo , howsoever Achan will have it , though he steale . Balaam , though hee curse his Country . Iudas though hee sell his Saviour . Ananias by fraud , Gehezi by simony , I will make mine Epphah lesse , to make my Sicle more . Be my measure nere so short , my waight nere so light ; t is no matter , so I gaine . I will wrong Orphan , Widow , every man , fraudulently , violently , rob , bribe , forge , extort , forsweare , betray ; I will be wealthy . Per fas , or nefas ; never aske me , how ? Leave that question for Christ , at the day of Iudgement . I will blush for nothing , dum ob rem , saith the Comicke . Make mee Pope , I will sell Palls , Miters , Altars , Orders , Churches , God and All , to have Wealth , Honour , Authority , devill and all . Quis metus , aut pudor est unquam properant is avari ? What feares he , what shames he , that posts after Pluto , gallops after Wealth ?

Honour is next ; some humour rather lusts for it . Ambition cries to Sathan , as Esau did to Isaac , hast thou but one blessing , Oh my Father ? Give money to base minded men . Honour is for Heroicall spirits . Da mihi Titulos , give me honour , or else I die . Sathan sets this too ; lesse of it , or more according to his edge , that plaies . Both it , and power , ( Authority ) shall come to stake at once ; such the man may be . They are neere of kinne ; we will couple them , for shortnesse . Say there any an Alexander ; craves the whole world . That s a stake indeed worth great adventure , fits Philips sonne onely . A little part of it , worth a great price ; a Kingdome is , one Kingdome . Imperia pretio quolibet constant bene , Crownes are not deare at any price , one Crowne . What a deale of blood costs one sometimes ? For three , what stirres oft times at Rome ? A Cardinals hat is worth the buying too ; t is a Crownes fellow . Rome was ever deare . The Captaine in the Acts paid a great sum for but a Burgesse ship .

You please a Pharisee , call him but Rabbi onely . Diotrephes sought primacy , but in one private Church . Such Sathan satisfies with meaner sets . Some spirits are prouder , will be in Altissim● . Shall King Assuerus honour any above Haman ? Caesar will no Superiour , Pompey no peere . Adonijah will have Abishag , Absalom will raigne . Nero will be Emperour , though it cost his Mothers life ; Occidat , modo Imperet , Let my Sonne kill me , so he may be King . Priesthood is honourable , Catholickes are proud of it ; many . Yet Blackwell will compound it , be Arch-presbyter , be titled Archpriest . Garnet will be higher , a Provinciall . All these are but Masterd : I had rather be cald , Lord . There 's yet a Plus vltra ; why should I be stinted ? Etiam vilescam adhuc , I will be baser yet , King David said ; was he not cald foole for it ? Etiam insolescam adhuc . I will be higher yet . Shall my Cap be blacke , if my Hat may be red ? Shall I be content to be Cardinall , if I may be Pope ? Shall I plead at the Barre , when I may sit upon the Bench ? creepe , when I may flye ? cry de profundis , when I may command in Excelsis ? Wealth , Honour , Authority , the World , the whole worlds glory , haply I may have it , will I but play with Sathan . You see the Winnings , heare the Losse .

Winning was a pleasing word , and the world had many goodly things . But Losing is unlovely , especially of the Soule , the richest thing , man hath . Surely a man may , must sometimes Sumptum facere , ut quaerat lucrum , spend to gaine , lose to winne : though it be with an if too , as t is here , on meere adventure . The Husbandman , the Tradesman , the Merchant man does , every man does . But here the losse exceeds the gaine . I venture to lose more then I can winne . I winne the World , but lose my Soule . Sathan plaies with me as with a Child ; sets me a Counter to a peece of Gold . Hee winnes at one game more , then I at twenty ; sets a penny to a pe●●e . The oddes is more , farre more , betwixt a Soule , and the whole World . I lose my Soule .

A man may lose , and yet may save himselfe , 1 Cor . 3. 15. {αβγδ} , and yet {αβγδ} ; as many a gamester having lost , will say , he hath saved himselfe . And t is well , if he can say it ; if having lost his money , by swearing and cursing , he have not lost himselfe too . But hee that plaies with Sathan , because he stakes his Soule , if at all he lose , his losse is even of his owne selfe ; because Anima cujusque est quisque , a mans soule is a mans selfe . Saint Matthew and Marke have {αβγδ} , here his Soule ; but Saint Luke {αβγδ} , his owne selfe . His {αβγδ} , Saint Luke hath both : his losse is his undoing ; t is {αβγδ} , utter undoing , losse , of all . As Origen saith , some sinnes are ad Damnum , but not ad Mortem , are losse , but not of life ( how soundly , that I examine not ) but here the losse is death . Play with the Devill ; lose , and thou diest for it . Thou livest to the world , but art dead to God . For his grace is gone , which is thy Soules life , anima animae , August . thy soules soule , and many ( saith that Father ) in vivis corporibus animas portant mortuas , have dead soules in living bodies .

T is the Soule , Sathan seekes the Soules blood , he thirsts , Bernard . David calles him a hunter ; Saint Chrysostom a fouler ; Saint Peter a devourer , all of Soules . The devill worse then death : death preyes but on the Body , Sathan on the Soule . Is not his Name Abaddon , that s destruction ? alias Apollyon , that s destruction too : the one is Hebrew , the other Greeke , to warne Iew , Grecian , all men to shunne to play with him . For his Occupation is like his Nuncupation . Operatio Daemonum , Eversio Hominum , mans destruction , Sathans worke , Tertul . The Lusts , Sathans Leivetenants , they sight against the Soule , Saint Peter saith ; cald therefore {αβγδ} , destroyers of mens Soules . The rich Glutton in the Gospell , Sathan let him winne of him , winne that , that cloathed him with purple and fine linnen , and fed him daintily every day , but it brought him to Hell torments . Say not , that s but a Parable ; t is a story too .

This is the end of Sathans play ; like Abners play , 2 Sam . 2 , Bitternesse in the end . While thou hast got the good of the world , the God of the world , i . Sathan hath got thee . Observes the Apostle , Ephes . 4. 14. {αβγδ} , coggery in men ? T is Sathan is the cogger ; he is the right cheater : {αβγδ} , saith Saint Iohn , t is he , that is the cosener : a right Iacob , a Supplantur . Gives thee broth , but gets thy birthright . Thou hast a little pottage , but mors in olla , death is in the pot . He gives thee wine , but {αβγδ} , mingled with myrrhe . Riches and honour , full of pleasure both : but pleasure is an harlot , her lips sweete , as hony , her mouth soft , as oyle ; but her end , wormewood , saith Solomon . For her feete goe downe to death , and her steps lay hold on Hell . Plaies Iael with Sisera ; her Milke , shall be sweete , but thy sleepe shall be deadly . She will serve thee butter in a Lordly dish ; but shee hath a naile to smite into thy temples . Plaies the Dogge , saith Sophoc . {αβγδ} , wagges the taile , and bites : blanditur , ut fallat , saith Saint Cyprian , she fawnes , but ●o beguile , kisses , to betray ; embraces ( saith Senec . ) but to strangle . The world , which thou winnest of him , is Marah , not Naomi ; seemes to thee Naomi , faire at the meeting , but thou findst it Marah , bitter at the parting . — {αβγδ} , Hesiod saith , wicked gaine , as bad , as losse : this is worse . Lucrum in arca , damnum in Conscientia , August . thou hast wonne wealth , or honour , but hast lost thy Soule . {αβγδ} . — Iliad . 9. Achilles prised his Soule above all the wealth of Troy . Adams Apple pleased his eye ; but cost him Paradise : he had played with Sathan . Our Fathers warning let it make us wise ; play we not with Sathan ; the winning of the world , will lose us heaven .

Looke now backe once againe to the first Branch , to the Pes Computi , the foot of the Account . You have seene apart , Winnings and Losse . Lay them together , and looke , what s gaind . The worlds goods are but earthly , the Soule Divine . Of all worldly things , there s but {αβγδ} , Saint Pauls terme , enjoyed but for a while , a little while ; Heavens Ioyes eternall . What an exchange is this ? not {αβγδ} , Gold for Brasse , as Glaucus his was with Diomedes ; farre baser ; gold for glasse ; more vile , for drosse , {αβγδ} , dreames , and shaddowes ; lesse {αβγδ} ; you heard Pindarus , but a dreame , of but a shadow . Nay worse yet , farre worse . T were well , if but only nothing were gained . But there s losse , losse unestimable , unrecoverable . Christ saith , there s no {αβγδ} , no ransome for a soule . None that man can give ; Christ can one , his Blood . But trust not thou to that . Put not thy Soule in Sathans hands , in hope to have it home againe by Christ . Faith onely findes that favour , with Repentance . But both these God onely gives ; and Gods gifts are not at mans call .

Despare not for all this , thou whosoever hast either wealth , or honour . Both are had by God without playing with Sathan , or Soules losse . Many have both by Gods blessing , use both to Gods glory . So had and used , they hazard not thy Soules Salvation . Thou that either hast either , or usest either otherwise ; yet despaire not neither : thy case is dangerous , but not desperate . Pray for Repentance heartily , speedily : to day . Stulte hac nocte , thou maist die ere to morrow . Restore , what thou hast wronged , and sinne no more : thy Soule is safe . Both these good blessings , and all others , the Lord grant those , whom he makes fit for them ; give us all , all needfull grace ; blesse our bodies , save our soules , for his sake that hath bought both , Cui Cum Patre , &c.

A SERMON PREACHED ON LVKE . The seventeenth Sermon . LVKE . 3. 14.

Quid nos faciemus .

What shall wee doe .

IT is the Souldiers Question at Saint Iohn Baptists Sermon . Hee had terrified the people with the danger of damnation , unlesse they brought forth workes worthy of Repentance . Affrighted with his doctrine they cry , Quid faciemus , What shall we doe ? He sets them certaine works of mercy , common to all men . The Publicans rest not so ; but come unto him severally , and aske , what they shauld doe . Hee answers them . That see the souldiers , and come too , asking the same question , Et quid nos faciemus , and what shall we doe ? This is the Context ; the Text needs no Division .

[ And ] is but a Particle , a little word ; we seldome daine to write it full . But — Inest sua gratia parvis ; t is one of the least of the thousands of mans speech : yet out of it doth come matter worthy our marking . Bonum [ is ] diffusivum sui , Goodnesse doth not grudge that many should take part of it , joyes many should enjoy it . Andrew comming to Christ , calls Simon after him . Philip being called , bids Nathaneel come , and see . So doth the woman of Samaria ; her selfe seeing Christ a Prophet , calls multitudes of men to see him too . The Publicans here hearing Iohn give a lesson to the people , they desire the like . The Souldiers hearing them , they request one too . Vertue provokes to Imitation , all vertue ; Religion specially . See I my brethren goe up to seeke the Lord ? I will say , as they doe in the Prophet , Vadam ego quoque , I will goe also . Abel saw Cain offer ; Ipse quoque obtulit . He would offer too . To the wise men , that came to worship Christ , Herod would seeme as religious , as they . Bring me word , saith he , that I also may worship him .

Looke at the good examples of thy brethren ; and remember , what Christ said to the Lawyer , Vade , & fac tu similiter , Goe , and doe thou likewise . When God speakes to thee by the Preacher ; say not as the Elders said to Iudas , {αβγδ} , What is that to us ? Hee speakes to all at once . Himselfe saith it , Quod dico vobis , dico omnibus ; the Spirit speakes indifferently to all . Especially in the Doctrine of Faith and Repentance , without which is no salvation , thou that hast a soule to save , as well as others , must have an eare too , to heare as well as others ; and a tongue , as well as they , to aske , Et quid faciemus , and what shall I do ? Else wherefore art thou come ? Is it onely to heare others taught ? Or to learne thy selfe too ? Gods feare , and to keepe his Commandements , the Preacher saith , Hoc est , omnis homo , it concernes every man . Hath Isaac but one Blessing ? And hath Iacob gotten that ? Esau will not rest so ; but will crie , Mihi quoque , Blesse me also , O my Father . Hath the Preacher but one lesson ? And hath he taught my brother that ? I will not leave him so ; but will crie , Mihi quoque ; I also am a hearer ; Say somewhat unto me . My brother hath his lesson : Et quid ego faciam ? And what , &c.

Thou wilt follow others in vanitie and sinne ; and thinkest thy selfe safe , if thou canst but cite example . Wilt thou fall with them ? And wilt thou not rise with them ? Let me say to thee , as Saint Ambrose said to Theodosius , excusing his sinne by Davids example , Qui sequutus es errantem , sequere poenitentem , as thou hast sinned with them , so also repent with them . You will haply thinke , I stay too long on so light a particle : Goe we one . What shall wee doe ?

It is well , when the guiltie heart of the hearer despaires not for his sinne but enquires after remedy . When feeling his sinne at the voyce of the Preacher to be unsupportable , sinkes not in his soule under the burden ; but seekes to be eased of it .

It is well , when sinners will endure the censure , meekely submit to the Preachers admonition . Hinder not as well the Spirit of God from speaking to the heart , as the voyce of man speakes to the eare : the sinner will {αβγδ} mocke even the Apostles ; they are full of new wine . Mocke them ? That s little ; {αβγδ} , raile on the Preacher , Insanis paule , Paul is mad ; Christ hath a devill . More than that , clappe him up , {αβγδ} , locke him up : t was Iohn Baptists lot , ver . 20. Well if he scape so , be but onely under locke and key ; have not Irons on him too : Saint Peter had , haply scourged too ; Saint Paul was . Worse yet ; that s but losse of bloud : lose his head too ; Iohn Baptist did . Call not the Scribes , Hypocrites ; checke not Herod with his wife . Call the Iewes betraiers and murtherers of Christ ? Saint Stephen dies for it . Great is Gods grace in the Hearers here , to beare the boisterous termes of this rough Prophet . What an odious appellation is the bloud of Vipers ! What a fearefull commination is hewing downe and burning ! And that in the Publicans , professed Extortioners , and Souldiers commonly hardhearted men ! It was marvell , the one haled him not ( Obtort● Coll● ) into Pilates Hall : and the other hewed him not in pieces in their fury . That they both , and all the people gnasht not at him with their teeth , threw not dust into the aire , cried not out , away with such a fellow from the earth , it is not fit that he should live .

Gods Word workes diversely . As the Sunne melts the Waxe , hardens the Clay ; so doth it the Hearers hearts , obdurates some , but softens others . Where God is pleased to give it edge ; it cuts . Saint Paul calls it a Sword : where God gives it a point , it pierces . Solomon calls it a Naile : the words of the wise masters of the Assemblies , like Goades , Salomons terme too : they pricke the hearts . As Saint Peters Sermon , Acts 2. so at Saint Iohns here {αβγδ} , the people were pricked in their hearts , and crie ; Quid faciemus , what shall we doe ?

David saith in the Psalme 119. 60. {αβγδ} I aske no Quids , no what s , to keepe Gods commandements . T is Englisht , I delaied not : but the Hebrew terme meanes so . But for all that , Quid is a fit question to be askt of those , that will be saved . The Iailour askt it of Saint Paul and Silas . So did the rich young man of Christ . The Lawyer askt it too , but temptingly . The people askt it of the Apostles , Saint Pauls selfe did of Gods selfe , Domine quid vis faciam ? Lord , what shall I doe ? A question uttered sometimes {αβγδ} , in some anxietie . The perplexed steward asks it in the Parable . But here {αβγδ} , onely to learne . A hopefull token of proficiencie ( Plato notes it among other moe ) to be {αβγδ} , to be inquisitive . Yea David himselfe doth : hee that said , hee askt no Quids , askes it in effect . What doth he else , when he prayes God to teach him , Psal . 143. To shew him the way , wherein hee should walke ? What doth Doce me facere , differ from quid faciam ? Quid nos faciemus , what shall we doe ? {αβγδ} , &c.

It is {αβγδ} , not {αβγδ} , not Cur , but Quid ; not Why , but What . He were not {αβγδ} , a learner , but {αβγδ} , a disputer , that should aske , Why ? The Law , men must Obey it , not Dispute it ; Mans law : Gods much more . Who art thou , saith Saint Paul , that arguest with God ? One may aske [ Why ] of God , some why : David does ; the Sonne of David , Christ doth , Why hast thou forsaken me ? David under the Crosse , Christ upon it , reasons with God . Humble expostulations are the Spirits ejaculations : God dislikes them not . But of his Law hee loves no whyes . Quare is no Quaere , where God bids , Fac hoc . Man will not beare it in his servant . Let the Centurion but bid his servant , Doe this , and he doth it . Saint Paul condemnes Cur secisti , why madest thou mee ? Much more would hee Cur jussisti ? Why bids thou me ? Iohn Baptist bidding here , Repent ; a matter of the Law ; the People , the Publicans , the Souldiers question is , Quid , not Quare ; they cry , What shall we doe ?

A Question fit for every man to aske , to know , what offices the Law laies on them . Luther was wrong , when he said , the maine skill and wisedome of a Christian , was Nescire Legem , not to know the Law . Quid is no question of things not to be knowne . Iohn Baptist would have checkt these Souldiers : and Davids ( Doce me ) were sinne , folie at least , to pray to learne , what is wisedome , not to know . T is wisedome , ( with his favour ) to aske Quid , for feare of errour . Art thou straied in thy journey ? Goe not on : But yet crosse not thy way too rashly . Haply thou mistookst the left hand way : yet turne not to the right ; that may be wrong too . Ere thou change thy way , first aske , which is it ? The ease of a sicke man in the fit of a hot feaver , is not to runne into the River . He must send a Quid faciam , to the Physitian .

The Libertine to turne Papist , and the swearer to change oathes , from wounds to bloud , and the masse , heres a kind of Repentance , 〈◇〉 conversion ; but a simple one : onely for want of the souldiers 〈◇〉 Both ought to have asked , What shall I do ? I have been Irreligious . Is the present remedie , to pray to Images , or to go on Pilgrimage ? To shun 〈◇〉 sin , is to run into an other , si caret arte ; if the sinner have not the grace 〈◇〉 aske his Quid . Iohn bids Repent . i Turne from sin . This kinde of Repentance ; of Prophanenesse to Poperie , of ●rreligion to Superstition , 〈◇〉〈◇〉 turning of sinne , not a turning from sinne . Repentance meanes amendment : Amend your lives , t is so in some Translations . Sinne thus is 〈◇〉 amended , but made worse . For though it be better , Claudicare in 〈◇〉 quàm currere , extraviam , to halt in the right way , then to runne in the wrong : yet Sodom shall scappe better at Christs comming , then Corazim ; and Publicans and Harlots goe to heaven before Pharisees . Man being so subject , every man , to mistaking ; if he have done evill formerly , and would now repent , lest he doe evill still , let him with the souldiers here , consult the man of God , or if he will , the Booke of God , Quid faciemus , What shall I doe ? Errour being on the right hand , as well as on the left ; it is fit , hee aske the way , ere hee walke in it : lest while hee thinkes to right the wrong , the latter errour be worse than the first .

To end this , the Quid here is not generall : t is not askt in grosse , What shall we doe ? For Saint Iohn had told them that before ; had bid them bring forth fruits worthy of amendment of life . But the {αβγδ} here is {αβγδ} , the Quid is hoc aliquid . Repent , and bring forth fruites , are precepts , but confuse . The Prophet must expresse himselfe . Both Publicans and Souldiers , and the people too , by their Quid faciemus , meane that the Baptist should speake more particularly .

Most tongues but ours suppresse the first and second Person , saving for Emphasis , and for Distinction . When they are in the English onely , and not in the Originall , then the learned Preacher will not lightly presse them . Here t is exprest . The selfe same question was verse 10 , What shall wee doe ? The person is not there . T is but , Quid faciemus , there is no ( Nos ) there : because the people aske there in generall ; it is the Question of the confuse multitude . But when the Publicans aske it by themselves , ver. 12. and the souldiers by themselves , here in my Text : t is then exprest , exprest in both : and what is exprest by the Evangelist , would be prest also by the Preacher . And t is well worthy , Repent saith the Baptist ? for the kingdome of God is at hand ? Souldiers be solicitous of Gods kingdome ? whose whole worke is to fight to maintaine mens kingdomes ? Martiall men hearken to a Prophet ? Tempora mutantur : t was not so in Iehues time . His fellow-Captaines sayd of the Prophet , wherefore came that mad fellow ? Men meerely used to feates of the war , here to inquire after duties of the Law ! Silent leges inter arma , Caesars law is not heard there : t is mervaile Gods Law should be listened to by them . Nulla fides , pietasque , Lucan saith ; there s neither Faith , nor Religion among Souldiers . I neede not goe so farre , as to Poets to paint them . Our Prophet here sets forth their fashions , in this very verse . For showing here what they should not doe , he tells us , what they use to doe . They doe {αβγδ} , offer violence to their friends , pill and rob them of their goods , and they doe {αβγδ} , of whom they can get nought by force , they complaine them to the Magistrate , as privie aiders of the enemie , and under pretence of short pay , extort to feede their lusts . Souldiers have moe faults : but my Text implies no more , and therefore I name them not . These to pray the Prophet to teach them , what to doe , is worthy observation .

T is much that Publicans , a greedy griping sort of men , would aske the question . would not aske rather , what shall we Have ? then what shall we Doe ? That they askt him not for Poll-mony , as they did Christ . But more , much more that Souldiers , military men , lawlesse lightly , and licentious , desperate men , would heare a Prophet preach of vengeance ; and not say to him , as the Danites did to Micah , Peace , let not thy voyce be heard amongst us , lest some angry fellowes runne upon thee , and thou dye : but humbly aske him , Et quid nos faciemus , and what shall we doe ?

Surely a Souldier , as he is a Souldier , is no great professour of Religion . Saint Austin calls him Impium militem , an impious , irreligious man , yet is not warre a barre to grace . David is cald a man of warre ; and yet a man after Gods heart . As there are Bella Domini , some warres cald the Lords : so are there Souldiers some , that are his too . There is Act. 10. 7. {αβγδ} , a Souldier that feared God . Cornelius a a Captaine at the second verse , a devout man , and a fearer of God too . A man may feare God ; and yet build no Churches . But in the seventh of this Gospell verse 5. ther s a Centurion built a Synagogue ; a man of such faith , that Christ protests , hee had not found the like in Israel . What these Souldiers were before Saint Iohns Sermon , it skills not . Having here heard him , they repent . Grace working in their hearts purpose of amendment , opens their mouth to aske the Prophet , Quid faciemus , what shall we doe ? The Gospel is Gods summons of All men to repentance . Yea the law , and it both : the one cries convertimini , the other resipiscite to all that will be saved . Returne yee every one , saith the Prophet , Ier . 18. 11. God warnes to repent ( saith the Apostle ) in the Acts 17. 30. {αβγδ} every man , every where .

It is not safe , it is not seemely , the Preachertaxe the sinner personally . Yet t is the hearers duty , what the Preacher speakes in generall , to apply unto himselfe particularly . The Preacher is no Nathan , to tell David , Tu fecisti ; in censuring sinners to single out some one . That s the hearers office , every one to lay the censure to himselfe : every one to say , I am the man ; what shall I doe ? Peter askt Christ of Iohn ; hic autem quid , what shall this man doe ? Master , bid my brother , Luc . 12. 13. Martha prayes Christ , to bid her Sister , Chap. 10. Saint Paul bids , attende tibi , see unto thy selfe . What thy brothers duty , what his faciendum is , what is that to thee ? Aske thou , Et quid ego ? What shall I doe ?

Every man hath a quid , an aliquid faciendum , something which hee ought to doe ; an aliquid fugiendum too , which he ought not to doe Here are of both kindes . Concussio , & sycophantia , violence , and sycophancie , that they must shunne . Contentment with their wages , that they must doe . If they will flie the vengeance to come , vers . 7. and care to see Salutare Dei , ver . 6. Gods saving health ; If the fearefull and wofull end of the wicked , hewing downe , and burning , the Axe on earth , and the Fire in hell , be not in their eares and legendarie tale : they must {αβγδ} , every man repent . Their workes , and their wayes , looke what is crooked , they must straighten , a what is rugged they must smooth . That s the generalitie . But what I , what thou , what every severall man must doe in particular ; that I , that thou , that every severall man must aske of the Prophet . Resipiscere , to repent , that s too generall a charg : all sorts must call for their severalls by themselves out of that lumpe . It is bread , but in the loafe , a great unweldie loafe . The people must call , and the Preacher must cut every man his piece of it . T is Saint Pauls owne metaphor , to divide the word of God ; {αβγδ} , to divide it aright , to give to every one his owne {αβγδ} , that measure of bread that is befitting him . My Text tells covertly , & quid nos faciemus , what wee , that are the Ministers , ought to doe also .

This is no place to apply this Scripture to . I would not , saw I not Saint Ambrose doe it first . Beloved brethren , say not you with the elders , what s this to us ? wee are no Souldiers . Hee saith you are ; Omnis homo , even every man , wee all doe Militare , though not seculo , yet Domino , we are not secular , but spirituall Souldiers All. Militia est vita hominis , Iob saith , Mans life is here a warfare . Christs Church on earth is calld the Militant Church , i . the warfaring Church . Paul calls us Souldiers too , not Saint Ambrose onely . Where then is your & quid nos ? No one promiscuous generall crie , but each sort by themselves , & quid nos faciemus , & what shall we doe ? The Magistrates , what shall wee ? the Ministers , what shall wee ? Gentlemen , & quid nos ? Artificers , Women , Servants , what shall wee ? Your tongues are silent , but your eyes aske the question , fixt on the Preachers face . Then must I aske , & quid ego ? what shall I doe ? or rather , what shall I say ? I must not answer you in Ieremies generalitie , Returne you every one from your evill wayes : that s not enough . I must exhort you severally . Magistrates in Moses words , exequere justum juste , execute justice , respect no persons , take no gifts . Ministers , disgrace not your brethren , and give no scandal by your lives Gentlemen Alia , Vina , Venus ; take oaths in too , leave them : they fit not Christians . Tradesmen use no deceit . Women , paint not your faces , pouder not your haires . Neither beseeme the wise , the chast , nor the religious . Servants , you may I speake to , just in Saint Iohns words ; be contented with your wages , I rather say shunne drunkennesse , corrupt not others , nor bee corrupted by them .

Come we now to Faciemus , the last word , what shall wee doe ? The doctrine of Faith calls for Credere , bids beleeve : but repentance craves a Facere ; it stands on workes . The Law cries , Fac hoc ; but not the Law alone : the Gospel cries it too . Christ as well as Moses exhorts unto obedience . The fierce menaces of the Law , and the sweet promises of the Gospell , both call for righteousnesse and holinesse of life . Cursed is he that abids not in all the things of the Law , ut faciat ea , to doe them , saith Moses , and beati eritis , si feceritis , Christ calls you blessed , if you doe them .

Saith Christ , the way to heaven is narrow ; few doe finde it ? the gate straight , few doe enter it ? Surely if Faith be it , faith onely : the way is broad enough , the gate wide enough . Nere let his Disciples say , who shall then be saved ? If that suffice , which Christ sayd to the Ruler , Crede modò , doe but beleeve onely : who shall then not be saved ? Then Origen was right , that not the damned onely , but the Devils too shall all be saved . For Saint Iames saith , etiam daemones , the Devills beleeve also . Indeede he addes , they tremble too , credunt & contremiscunt , they beleeve , but quake withall . They doe so ; but belike they neede not . Christ saith , saith often , {αβγδ} , thy faith hath saved thee .

Heaven is not had so easily , so lazily . Papists should then supererogate indeede . Their Pater Nosters , and Ave Maries all , are meerely superfluous : fewer beades will serve them . But it must be Facere , to doe , must bee both the Peoples Quid , to inquire of , of the Preacher , and the Preachers Quod , to require it of the people ; their {αβγδ} . The Souldiers {αβγδ} in my Text , is but the Echo of the Prophets {αβγδ} vers . 8.

Now that faith hath her right , let us not by magnifying faith wrong workes . Some doe ; shunning Romes Charibdis , runne upon the Rockes , the Scylla of the libertines ; hold them pernitiosa , pernitious to salvation ; deny the decalogue to concerne Christians . Even Luther in his heate , and Melanthon though somewhat more temperate then hee , yet both in their zeale have spoken offensively : that the doctrine of workes is the doctrine of Devills ; that even the Morall Law is not the word of God : speeches that have hardned the hearts of the adversarie . Hosmaister a Papist saith they had not stood so stiffely against justification by faith onely , but for some mens too much disgracing of workes , in judicio super articulo 4. Confess . Augustanae . Our Church hath determined them the fruits of faith , pleasing unto God , and necessarily springing from a true faith . What writer , but honours them ? What Preacher but presseth them unto the people ?

T is then an idle cavill , nay a false calumniation , our doctrine of sole Faith , Papists to call licentious . Surely t were so indeede , if wee excluded workes out of our conversation . But wee doe not . What wee write , and preach of them , our Books and Churches testifie . How in our lives wee practise them , wee will not glory , like our adversaries . Farre short indeede of that we ought : we are Adams sonnes all ; eate too much of the Tree in the middes of the Garden . But Loriidem Rectus , t will not beseeme them to censure us . Will they needs ? then put out the mid-letter of our verbe , turne but the tense , let it be Quid facimus ? what doe wee ?

We persecute . Surely we doe many things wee should not : but yet we do not that . Do not they ? What do we else ? Rossaeus saith , England is the schoole of perjuries , sacriledge and rebellions . That s true . The Iesuits teach our Catholicks to equivocate in their Oaths ; that s perjurie : and to beare armes against their Soveraigne ; that s rebellion . And that , not at Rhemes or at Rome , but at home : hee saith , England is the schoole . Noe man needs send his sonne over the sea : the Pope will send Schoolemasters over unto us . Did we well , we would make them keepe their Schoole somewhere else .

What more ? we are Incontinent . A Calvinist chast , is Monstrum inauditum saith Maldonate , a Iesuit , rarer then any Monster . Papists are all honest . Though in Mantuans time 100. yeares agoe , Vrbs tota lupanar , all the Citie was a stewes : that fault is now reformed . There are not nowadayes not past 28000. Curtisans found in all Rome , and that Franciscan Fryer should have forfeited his cowle , that sayd Romanizare was Sodomizare , to be a right Romanist , was to be a Sodomite .

Let us returne the tense , make it Faciemus , as it was , and so end : the words be few ; we may not lose one of them . What shall wee doe ? The people had beene mercilesse , had let the poore want both coate , and meate , vers . 11. The Publicans had extorted : and the Souldiers here had usd violence , accused falsely , and played the malcontents . Now they aske de Futuro , what they shall doe hereafter ? A happie question , if they obey the answer , reforme all faults thenceforth . God is gracious , pardons all sinne past , craves but amendment . Repentance rests not in bewailing {αβγδ} , a sinne already done ; but resolves also upon {αβγδ} , what is to be done ? You heard Christs Beati eritis , Christs blessing promised you ; Si feceritis ( t is the future tense ) if you shall do these things . Peccavi , I have sinned , that s every mans case : but what shall I doe , that s not every mans question . Beware of persevering , of the drunkards posie in the Prophet , cras sicut hodie , of dwelling in sin . You must say with the Iewes , Iniquè egimus , we have done wickedly : Iob 34. 32. but say too , with Elihu , If I have done wickedly , I will doe no more . It sufficeth ( saith Saint Peter ) to have spent , to have mispent the time past of our life in the will of the Gentiles : wee must live henceforward after the will of God . God doth {αβγδ} , Saint Pauls terme , beare with all ill manners past : t is fit , wee learne Christs lesson , Noli peccare amplius , sin not any more . So as I have told you , what you shall doe , I will tell you also , what you shall have ; even everlasting life . Every man shall have according to his doings : not for his doings sake ; but for Christs doings , and his sufferings both ; Cui , cum patre , &c.

A SERMON PREACHED ON S. IOHN . The eighteenth Sermon . IOHN 1. 47. Behold a true Israelite , in whom there is no guile .

THE Argument of my Text is Christs Testimonie of Nathanael , containing the Description of a true Israelite . Say not , what is that to us ? For a true Israelite is also a true Christian . What Christ commends in him , ought to be in us . The Definition is our Admonition : needefull , if ever , in these times ; in which every man shewes , and many a man saith , Qui nescit dissimulare , nescit vivere . [ It was all the Latine , that a French King taught his sonne . ] Man cannot live , but by Dissimulation . The Text containes three things ; the thing Defined , an Israelite , but a true Israelite ; the Definition , in whom no guile is ; and the note of Instance , exemplifying the Definition , Ecce , Behold , pointing at Nathanael . Of these three , &c. in their order .

The matter so excellent , and the man so rare , that Christ ▪ here holds them worthy of his marke . Nathanael , a true Israelite , one void of guile , all guile , is grac'st here with Christs Ecce . Christs Ecce is often ; but he hansells it in him . It is the first , that Saint Iohn records of Christ . Christ here disdaines not to be himselfe his Herault , to proclaime his praise . Not farre before , Iohn Baptist cried of Christ , Ecce , behold , Behold the Lambe of God . Christ is the Crier here , Ecce , behold , Behold a true Israelite . An Ecce to the Eye , not to the Eare . There is an Eare Ecce , and an Eye Ecce too . It is mostly in Scripture to the Eare , to hearke : but it is sometime to the Eye , to looke . Behold I bring him forth to you . Behold the place where they have laid him . So it is here , Behold a true Israelite , i . See an Israelite indeede . A sight worthy of an Ecce ; a Particle commonly presuming some strange spectacle .

Not Pilats Ecce homo , behold a man ; what Object more ordinarie ? Not Zacharies Ecce Rex , behold a King ; some see them daily too . Not Saint Matthewes Ecce Angelus , behold an Angell ; Angels have appeared to many . Nay not Iohn Baptists Ecce Agnus Dei ; t is a chance , but any Catholike can shew you one . But Behold a true Israelite : a sight so rare , that ( I will not say , as Saint Paul saith of heavens joyes , Oculus non vidit , no eye hath ever seene one ) but a man may looke in a whole city , nay God may looke in a whole countrie , and he shall not find fiftie , fortie , thirtie , twenty , no not tenne , in all Sodom and Gomorrha . Nay in Noahs time , not eight in a whole world . Hee saved eight indeed in the Arke ; but Cham was one of them , a Reprobate .

T is none of Saint Lukes Ecces : Ecce Discipulus , behold a Disciple . Christ had a whole dozen , a dozen domesticalls ; sixe dozen at large , all of his owne calling and ordination : besides voluntaries infinite ; for so the Pharisees said , Totus mundus sequitur eum , a world of men followed him , some ad discendum , some ad vescendum . Not his Ecce Leprosus , Behold a Leper ; Christ said , There were many Lepers in Israel . Not Ecce defunctus , behold a Corpse , Luke 7. Corpses are ordinary . What needs an Ecce in ordinary things ? Not Ecce potator , behold a drinker , as the Iewes cried of Christ . That needs no Ecce neither ; every towne , every street is full of such . The signes before the doores , what are they else but Ecces ? Ecce hîc , ecce illic ; the Magistrate there may see them every day . But it is , Behold an Israelite , behold a true Israelite . An Israelite , a bare Israelite , and say no more , is no rare sight . God said they should be multiplied as the starres of heaven . But a true Israelite is as the shaking of an Olive tree , and as the grapes , when the vintage is ended , as saith the Prophet , that is , but here and there one .

To shut up this , Esayes Ecce Iniquitas , behold iniquitie , that is every where ; All men are of that Mysterie , the Mysterie of iniquitie , Omnis homo mendax . But a just man without guile , an Israelite indeede , I will not say , Vix sunt totidem , quot Thebarum portae , vel divitis ostia Nili , but haply some hundred , or but haply some seven in a city , in a land ; but rather with the Psalmist , Non est usque ad unum , there is hardly one in all the earth . A Liar , a Deceiver , never seeke for him , Quaeris aquas in aqu●s , the Psalmist hath told us ; every man is one . But a Nathanael , one in whom there is no guile , fidelem quis inveniet ? Who can find him , saith Solomon . Solomon a great Searcher , lustravi universa , Eccl. 7. sought here and there , and every where ; unum reperi , and could find but one in a whole thousand . One here greater than Solomon , but one Nathanael in all Israel , worthy his marke ; rare things are remarkeable ; dignus monstrari , worthy of an Ecce , behold a true Israelite . Christs propertie , his qualitie . For of whom in all the Scripture ; save of Christ alone , may it be found written , Non est inventus d●lus , there was no guile found in his mouth . Such an one deserves an {αβγδ} . And Solomon gives it him , Eccles . 7. 29. Vnum reperi , I have found one , saith the Preacher . Enough of the Note .

The thing defined is next ; it is an Israelite . Ecce vere Israelita . not mere , a bare Israelite , but vere , a true Israelite . An Israelite is but a Iew ; and there is a Iew , that is but cald so onely . Tu qui cognominaris , saith the Apostle . Or that saith , he is one , but is not . Christ notes some such in the Revelation . But Christ here meanes a Iew , not {αβγδ} , but {αβγδ} , an Israclite , not that is cald so but that is so . Nay , not that is so neither , that s not enough . All Iacobs posterity were Israelites indeed , but meri , not veri , meerely so , not truely so ; of Israels flesh , but not of Israels spirit . It is a question , whether Anima be ex traduce , whether the Soule come from the Seed , spring fro● the Parents . But out of question , virtus non traducitur , Faith , Piety , Integrity , are not from mans seed . All Israels issue have Israels blood in them , and so are all Israelites ; but they have not all his grace in them ; and t is it , makes a right Israelite . Iacob was Homo planus , ( Moses cals him so ) a plaine dealing man , without Covin , without guile . Looke who was of his line , and endued with this vertue , he is a true Israelite . T is such an one , Christ bere defines ; where shall we find such an one ?

If I aske Saint Chrysostoms question ( Orat . in hypanten ) where is an Israelite ? you may answer me , as he doth {αβγδ} , you have Peter , Paul , and Iohn . You have 3000. Act. 2. You have 5000. Act. 4. But if I say , Cedo verum , give me a true Israelite : tell me not of thousands , Iohn , Paul , and Peter I admit . But for those thousands , Peter is said to have converted them , and they to have beleeved . But that they all persisted , the Scripture saith not that . Hyminaeus and Phyletus , Demas , and Alexander , Phigellus , and Hermogenes , we read of their beleefe and their conversion . But we also read , that they revolted . Haply they were Israelites ; but there was guile in them .

If you seeke a bare Israelite , every nation hath an Ecce . Italy , Spaine , Germany , can show you shoales of them . France could sometimes , and so could we ; but a false and subtill people . The Scribes and Pharisees were Israelites all , but guilefull all ; Israelites but Hypocrites . It is the stile which Christ bestowes on them , seaven times in one Chapter , Scribes and Pharisees Hypocrites . Ananias and Sapphira were Israelites both , but conspirers in guile , beguilers of God . Ioab an Israelite , but a false dissembler , Art thou in health , my Brother ? So he said to Amasa , While with the one hand he tooke him by the chinne , with the other he thrust him into the belly . Elymas the Sorcerer was an Israelite , a Iew ; but full of all subtilty . Lopez the Spaniard , that would have poisoned Queene Elizabeth , was he not a Iew ? Nay Iacobs owne Sonnes ( and who can be righter Israelites , then they , then ●sraels owne Sonnes ) there was guile even in them , Gen. 34. they talked with Emor and Sichem , his Sonne , in Dolo , saith the Text , they talkt to them deceitfully , Not Israels Sonnes , true Israelit●s .

To the Iewes , that boasted , they were Abrahams Sonnes , Christ answered that they were , and yet that they were not . They were of his Linage , but not of his Beleefe . Saint Paul saith the same , that faith makes men the Sonnes of Abraham . His Creed , not his seed makes the right Sonnes of Abraham . Saint Peter saith as much , women are Sarahs daughters , while they doe well . So it is here . They are not all Israel , that are of Israel . He is not a Iew , that is one outward , but that is one within . He is a Gentile , though he be a Iew , that breakes the Law ; and he is a Iew , though he be a Gentile , that obeyes the Law . Christ meanes an Israelite , not Gente , but Mente , Augustine , not by propagation , but by imitation ; not Israels Sonnes , but rather his Disciples . Or say , his Sonnes ; for the Syriacke hath it so : yet his Sonnes , as his Disciples . For Disciples are one sort of Sonnes . Not ex Sanguinibus , ut ver . 13. but ex Moribus , not by being of his blood , but by following of his vertues .

But why a true Israelite ? why should not a man , in whom there is no guile , be rather named from Noah , from Abraham , from Lot , from Moses , David , Ioshua , all just and holy men ? Iacob , a supplanter from his Mothers wombe , a secret fugitive , a leaser , a defrauder , a catcher of advantages , cited by our Saviour for a sample of sincerity ? Deceived he not his Vncle , his Brother , his owne Father ? Say not , I censure him too severely . Even his owne Father censured him , venit in dolo , he came fraudulently . Is this the plaine man , Moses meant ? who twise lyed to Isaac , twice beguild Esau , [ yea strove for precedency , even at the wombes mouth ? ] a Supplanter by name , and so upbraided by his brother , that he justly was cald Iacob ▪ charged with theft by Labans Sonnes ; nay chalenged by Labans selfe . One may thinke , our Saviour should have rather said , behold a right Israelite , in whom there is no truth . It seemes , that definition would have much more fitly , though not sorted with the Sample , yet suted with the Subject .

Most of these Imputations are but meere Calumniations . But his disguising with his Father , to get his Brothers blessing , by a lie , I will not justifie , qualifie I may . Some writers maintaine it , but by Equivocation ; a sorry fig ▪ leafe to defend a lie ; and a shift fitter for a false Iesuit . His Mothers importunity , and his right to the blessing by his Brothers sale , may quit him of malice , but not cleare him of untruth . But how is Iacob then a Paterne of Integrity , a precise Precedent of honest simplicity ? All lies are guile . If Iacob were a leaser , how is an Israelite , a man void of guile .

Surely the Fathers were jealous of the honour of the holy Patriarkes ; some of them immoderately . For were they not men ? might they not sinne ? Did not Saint Peters selfe , whom Saint Chrysostome instanced for a true Israelite , deny his Master , and that with oath and imprecation ? Or say , that was not of guile , but of infirmity . Doth not Saint Paul charge him with dissimulation ? I trow ▪ that was guile . But neither was Iacob a Patriarke then , when he trespast in that kind : It was in his minority . Nor was he Israel yet : t was twenty yeares before he had that name . And Christ here in my Text takes the Subject of his rule , surnames his guilelesse man , not of Iacob , but of Israel . Say , there was guile in Iacob : in Israel there was none . With change of Name , God changed his heart . As the Scripture saith of Saul , mutatus est in virum alium , he was then turned into an other man . Search all his Story , see if in all his life he used guile , after he was Israel .

Not to be long in this , our Saviour in saying , Behold a true Israelite , implies , there are some false . All good things have their counterfeits , false Prophets , false Apostles , false Christs , false Gods . There are false Israelites : moe false then true . That it sufficed not Christ to say , Behold an Israelite ; but he is faine to adde a terme of difference , behold a true Israelite . That is the thing defined , now to the Definition . You saw the Instance ; heare the Rule . In whom there is no guile . T is short & plaine .

It was a rare testimonie , Christ gave Nathanael , to be a true Israelite , rare but darke . Here he explaines it , One in whom there is no guile : T was well , Christ spake among plaine men . Had the Scribes heard him , and the Pharisees , had some heads heard him of these times ; they would have said , Christ purposed to define a foole . Who is not now a foole , that is not false ? Of little understanding and small wit , that is not of great subtiltie , and much wilinesse ? Plainenesse is weakenesse , and solide sinceritie , stolide simplicitie . No man is honest , but for want of wit . Conscience comes onely from a craz'd braine . Not to be a wilie Foxe , is to be a seely Asse . He hath no reach , that doth not overreach . Onely to disguise is to be wise ; and hee is the profoundest , that is the grandest counterfeit . Christ will have coupled a Serpent and a Dove together , Wisedome and Simplicitie . And hee bids , what God hath joyned , man should not sever . But the world dares uncouple them . Vncouple them ? That s little , dares divorce them . Doves may not sort with Serpents , singlenesse and sapience harbour in one heart . Certainely plaine dealing is a Iewell : but the world will dubbe him a sot , that useth it .

Hence it is , that now adayes men dare not deale uprightly , lest their wit be call'd in question ; are afraid of honest plainenesse , lest they be held for Idiots . The secular Priest though a false teacher too , yet is gibed at by the Iesuite , as a semi-sot ; because he is not full so false as he . Terme one an honest man ; you doe discredit him . The name of foole is so disgracefull ; one will rather be a villaine , than be called a foole . But here Gods Word , Gods Wisedome , defines a true Israelite , that is , a right honest and religious man , by truth and plainenesse , he is one , that hath no guile . David calls liars and deceivers , Fooles , Psal . 5. 5. The upright walker , the just worker , and the true speaker , he lodges in Gods house , Psal 15. The deceitfull person may not dwell in Davids Court , the teller of lies may not come in his sight , Psal , 101. And all Kings are of Davids minde . Though the Tragicke say , Haud intrat unquam regium , limen fides ( he is a true Courtier , in whom there is no truth ) Truth seldome treads over the Kings threshold : yet Kings would wish their Courts were quit of guile . Yea the whole kingdomes , and the heads of the wisest ( when they make their lawes ) straine their utmost wits to prevent all guile among their people . Yea coven and deceit , though practised by all men , yet is hatefull to all men : though they studious of it ; yet it odious to them . Summon an assembly of all the falsest wretches in a Realme , to speake even from their conscience their conceit of guile ; they will confesse , just as Christ saith here , that hee is a true Israelite , a right righteous man , that hath no guile . T is not the voyce of God , and not of man : but Vox Populi , vox Dei , all the world saith it in heart , as well as Christ .

Pilat askt Christ , What thing is truth ? Here would be askt , what thing is Guile ? And yet what should I aske , that which every man knowes , knowes experimentally . Yet because some men maintaine , that which God condemnes , let us aske , what is guile ? Cum aliud agitur , aliud fingitur , Aug. When to doe hurt I pretend one thing , and intend an other . When I doe ridere & mordere , with a cringe and conge stabbe a man to death ; so Ioab did . When I kisse , whom I betray ; so Iudas did . When my tongue speakes , what my heart meanes not . When I show that without , which I know is not within . Aske againe for example , what thing is guile ? Not to define it , but to instance it . Fraud , Leasing , Treacherie , Calumniation , Prevarication , Sophistication , Equivocation , all Falsification ; these things are guile . None of these beseeme , none of these are in a true Israelite . Platoes lawes censure guile {αβγδ} , whether in Act , or Word ; Heathens honestum goes so farre . Gods Law craves truth even in the inward parts , David saith . There is a guile in spirit , he saith that too . Neither must that be in a true Israelite . Hand guile , Lippe guile , Heart guile ( and what guile is not one of these ? ) Of all these he must be cleare . These are the Heads of guile ; and every Head hath many members . Hee must avoid , he must be void of all of them . Hand guile , by forgerie , false measure , or false weight , theft , cheating , and all cosenage . Lippe guile , by lying , false swearing , false accusing . Heart guile , by Hypocrisie , and all Dissimulation .

There is a Do lus bonus , the Civilian saith , some guile is good . The Nurse , and the Physitian , both beguile , the one her Infant , the other his Patient : shee to please it , hee to ease him , neither to hurt either . Christ meanes not this . Warres have their w●les ; Dolus an virtus , no man askes in an enemie . Neither meanes he that . Womens paint , I would I could excuse that too . Many a good Israelite ( I doubt not ) uses it . But it is a folie fits not a good Israelite .

But there is Pia fraus , a godly guile , a guile of pietie , practised by Papists , and avoucht by them ; as Pardons , and Purgatory . They know , they are false both . But it is good the people should beleeve them , good for them , good for the Pope . Two points , the one comfortable to the soule , the other profitable against sinne , good policie to preach them . Thou art a Preacher , so am I. Thou wilt preach them for their good . Doe , if thou be a Catholike ; I will not for their guile . Thou art pious toward men , whose soules thou commiseratest ; but impious towards God , whose truth thou adulteratest . Christ saith to God , his word is truth . Thou pretendest , thou preachest it . What an ungodly guile is it , to turne Gods truth into a lie ! Let me be called a Calvinist for teaching truth in simplicitie , rather then be a Romanist , in teaching lies in policie .

Equivocation , an other Popish guile , defended too . But hee that uses it , called by Saint Austin , detestanda bellua , a perjur'd , impious , detestable Beast . Breach of faith plight to Heretickes , maintained too . I trow a Dolus pius too , a godly guile . So grand , and grosse that they denie the avouching it , and so line one lie with another . Aske Simancha else , Nullo , nullo modo , fides servanda haereticis etiam joramento firmata . One nullo will not serve the Iesuits zeale ; hee doubles it , Nullo , nullo modo , by no meanes , in no case , faith plight to Heretickes , though bound with Oath , is to be kept . There s a Detestanda Bellua , a detestable beast indeed . But of all men a Iesuite , no Iesuite ( let mee double Nullus too ) not one Iesuite , a true Israelite . Iesuites , Edomites , not Israelites ; not Iacobs , but Esaues generation . And therefore nicknamed not unjustly Esauvites ; men made of guile , their verie composture , imposture . Guile in their names , in their weedes , in their words , yea in their oathes . Double in them all ; Guile shunnes simplicitie . Double named , double habited , double tongued , double hearted , two senses to one speech , even when they sweare . Sathans selfe is guilelesse , if Iesuites have no guile . So farre from being free from it , that they avouch the defense of it . Iesus himselfe , from whom they take their title , they cite for an example of dissimulation .

To conclude , Christ calls his Spouse a Dove , his Followers Sheepe ; both the most guilelesse and harmelesse of all creatures . Hee will have his to be as little children ; Saint Iohn expressely calls them Babes ; Babes use no guile . Saint Peter forbids them all guile , and all hypocrisie . Christs selfe a true Israelite , farre beyond Nathaneel , sampled his owne Rule ; in his mouth was found no guile : the Lambe of God ; and if the sheepe be guilelesse , the Lambe is so much more . As the Iewes were of Iacob , so are wee of Christ . If Israels name like us not ; let us follow Christ : though indeede a true Israelite , and a true Christian , are both one . To be truely called either , wee must shunne all guile .

Singlenesse becomes Righteousnesse , Pagan righteousnesse ; much more becomes it holinesse , Christian holinesse . Doubling intends , attends deceit . Pondus & Pondus , a weight and a weight , a measure and a measure , as Salomon Phrases it , double weights and measures , that Tradseman meanes not truth , that useth them . Cor & cor , a heart and a heart , as David termes it , a double heart , is onely in Dissemblers . Many Heathens abhorred the one : all Christians should loath the other . All should ? All doe . The rankest hypocrite hates hypocrisie , detests all guile in others , though hee practise it himselfe . And if hee thought his hypocrisie were spied , hee would forsake it too . But Sathans charme , the God of guile , holds his heart , and hardens it ; that hee soothes up his soule , with the conceit , hee is not seene . In deede he is . No man dissembles with that dexteritie , but he is spied , and noted too . Noted with an Ecce , as Nathaneel was ; but not with his , Behold a true Israelite ; bu● behold a false hypocrite .

Are we not all of u●●alled by Christs name ? Christians all ? Both called by his name , and callers on his name . Guile is iniquitie . Let every man , that calleth on the name of Christ , depart from iniquitie . That s Saint Pauls Admonition . And for Christs Definition , in my Text , hee is a true Christian , or in Christs terme , a true Israelite in whom there is no guile . In whom there is , while it is ; hee is no true Israelite ; and so no true Christian ; and so not Christs ; and so not Gods . Whose , he that is not , Sathan claimes for his . Whose , he that is , Hell takes to it , the finall rendevous of all guilefull hypocrites . Whence Christ , who is the Truth , save all that flie from guile ; unto whom , with God the Father , and the Spirit of Truth , be duely ascribed , &c.

Blessed are they , in whom there is no guile ; for they are true Israelites .

A SERMON PREACHED ON THE ACTS . The nineteenth Sermon . ACTS 7. 60. And he kneeled downe , and cryed with a loud voyce ; Lord , lay not this sinne unto their charge .

SAint Stevens Prayer at his Martyrdome . Humble ; he kneeled downe ; Fervent ; he cryed out . Charitable ; for his enemies . What craves he ? Pardon ; Lay not to their charge . Pardon for what ? For their sinne . What sinne ? A great , a very great sinne , a multitude of sinnes in one . But love covers a multitude of sinnes . The Martyr in his charity will not aggravate the sinne : that were to pray for vengeance , not for mercy on the sinners . Hee calls it but This sinne . Saying , Lord , lay not this sinne unto their charge . Of these particulars .

The first part of the verse containes but onely circumstance ; a word will serve for it . For Steven to kneele in prayer , that s not much remarkable . Heathens doe that ; fall downe before their gods . For Steven to cry , cry with a loud voyce , is no great matter neither . Idolaters doe that , Baals Priests did . What needs Saint Luke expresse either of these , being used of all men ? The one , {αβγδ} , the signe of lowlinesse , saith S. Basil . The other , Clamor cordis , flagrantia charitatis , the hearts cry is from the zeale of love , saith S. Augustine . The contention of the voyce , signe of the intention of the Spirit . Both of these are ordinary . But for Saint Steven to kneele , and to cry , praying for his enemies ; to doe that for others , which he did not for himselfe ; and those others , the Iewes , which now were murthering him , even stoning him to death , is worthy the observing .

He had prayed before to his Saviour for himselfe , Lord Iesus receive my spirit , vers . 59. Hee neither kneeled , nor cryed in that ; Prayed ( it seemes ) standing , and with low voyce , begging the greatest thing that God could give him , his soules salvation . I love my neighbour , I must , but as my selfe : and charity may , must too , begin at home . Saint Steven here doth more for others , for his persecutours , for his murtherers , then for his owne selfe , then for his owne soule . Show me who can , a parallell in all the booke of God , in Patriarch , or Prophet , or any holy man . None ever did it , but S. Steven . Had not their hearts that stoned him , beene harder then the stones , they cast at him , they had earned at their act , and had burst not for anger , as vers . 54. but for sorrow for their sinne . His martyrdom , according to his name , wrought him a Crowne . Christ Crownes his martyrs above other Saints . This act deserves ( pardon the word , I meane not merit in the Papists sense ) this peerelesse act deserves one pearle , one pretious pearle of glory in his Crowne , above all Martyrs .

No more of the circumstance ; very worthy of large speech ; and though used by Heathens , yet beseeming Christians too , to kneele and cry in Prayer . Yea if Heathens used them , Christians should more . Christs selfe did both , kneeled in his agony , cryed on the Crosse ; cryed aloud as Saint Steven doth , {αβγδ} , the same phrase there and here . And though all prayer be not on the knees ; all supplication is ; t is not else supplication . Leave wee this , and listen what the Martyr saith ; Lord , ( saith he ) lay not this sinne unto their charge .

Ab Iove principium , the first word is Gods title , Lord . So t was in his prayer for himselfe , the verse before , Lord Iesus . Prayer , all prayer begins with Invocation , either his name or title , to whom wee pray , or both . Discretion and good manners teach our suites to men , to begin with compellation . My Lord , saith Bathsabee to King David . O man of God , saith the Captaine to Elias . My Father , saith Iacob to old Isaac . All speech almost is prefaced so . What man speakes to another , but first names , or titles him . Prayer especially craves preface ; all prayer , whether petition , O God be mercifull , saith the Publican , or thansgiving , O God , I thanke thee , saith the Pharisee . Christs selfe samples both ; Father , glorifie thy Sonne and Luk . 11. Father , I thanke thee : bids us doe the like ; say , when wee pray , Our Father which , &c.

Lord , lay not this sinne . There are many Lords Saint Paul saith . The verse before tells us , what Lord the Martyr meanes ; t is there , Lord Iesus . I note it , because the Valentinian Hereticks denyed to call him Lord . The terme in the New Testament is almost proper to Christ . And Saint Paul saith , Every tongue must confesse him to be Lord , Phil . 2. 11. Yet the Father is Lord too , and so is the holy Ghost . But all three are but one Lord , saith the Athanasian Creede . Why Christ is titled so , many have taught you , I neede not . Saint Steven here meanes him . I will note but that , and leave the preface . The Martyr directs his prayer unto Christ .

God claimes all invocation , God onely . God onely , but not God the Father onely . Both the Sonne and holy Ghost claime that honour too . God seemes to checke this by the Prophet , Esa 42. I am the Lord , this is my name ; and I will not give my glory to another . Saint Steven ( I doubt not ) had read this ; and yet here prayes to Christ , and stiles , him Lord . either those words in Esay are the speech of the whole Trinitie : for the name of God in Scripture , mostly meanes all the persons . Or say , t is God the Father that speakes there : yet thereby others , hee meanes Idolls : to them he will not give his glory . Man shall not worship them , but him .

God will not give his glory unto others . Gods Sonne and his Spirit , are not others , but Gods selfe . Hee will communicate his honour unto them ; for they are God . God is but one though three persons . What honour is done unto any of the three , is done to all . The Creede at our Communions , cald commonly the Nicene Creede , but is not so , but the Creede of Constantinople , saith of the holy Ghost , that with the Father and the Sonne , hee together is glorified . I may say the same of either of the other , that the Sonne with the Father and the Spirit , or the Father with the Spirit and the Sonne together is glorified . Saint Steven here robs not the Father in praying to the Sonne . It is no robberie for Christ to be equall with God . Saint Paul saith , Christ thought it none . To pray to all the persons junctim or divisim , either to all joyntly , or to any one apart , Christs Church hath ever used . Veni Creator Spiritus , is an ancient Hymne in the beginning of your Psalme . bookes , a prayer to the holy Ghost . Saint Steven is the first after Christs death , that prayes to Christ ; first , but not alone . I pray your patience ; t is no ordinary theme .

One antient Father , Origen ; some moderne Divines , Ministers in Hungarie , tie prayer to God the Father onely . This indeede is robbery to Sonne and holy Ghost . All the persons are peeres . This makes the second and third lesse then the first . Nay it makes them no Gods , with Arius and Macedonius . To controll both which heresies , the Church devised that religious Doxologie , Glory be to the Father , to the Sonne and holy Ghost . That s a forme of thanksgiving , which is one kind of prayer , due alike to all the persons , because every one is God . Origens Iudgement his many other errours lighten : and yet haply the Opinion is but fatherd on him by some heretickes . For I find this speech in Origen , Veneratur Patrem , qui admiratur Filium , He honours the Father , that worships the Sonne . Nay , hee cals Christ {αβγδ} , Consubstantiall to his Father . He cannot deny him Invocation , that holds that . For the Ministers of Hungary ; the Spirit of Servetus , that blasphemous Spanish hereticke , that termed the Trinity , Tricipitem Cerberum , the three headed dogge of hell , I thinke possessed them . They acknowledged God imparted Divinity to Christ , granted him God , but how ? Not by eternall generation , but by Grace ; Factum , non Natum , a God , but made , not borne . Vpon that unsound ground they founded this grosse errour , that Invocation is not due to Christ .

There is another scruple , that makes some thinke so too . It is Christs Mediatourship ; that because he is our Advocate , hee is to sue for us , not we to him . That Christians must pray Per Dominum , not Ad Dominum , through Iesus Christ , not unto him . For if I pray to Christ , who is then the Mediatour ? Indeed his Intercession most properly and kindly , and his whole Mediation is meant unto his Father . But the second and third Person are not therefore excluded . But that honour is given by name unto the Father , as the fountaine of the Deity . I say , most kindly to his Father , but yet also truely to himselfe : Saint Cyrill saith it plainely , saith it twise , Patri , & Sibiipsi . Hee Intercedes not to his Father onely , but to himselfe , and to the Spirit ; and the same prayer may be both in Christs name , and yet unto Christ too . And as praying to the Father , I cry , Lord heare me for thy Sonnes sake : so also praying to the Sonne , I may say , Lord Iesus heare me for thine owne sake . All honour was equally due to all the Persons before Christs Incarnation . And show me Scripture , who can , that the Word lost any thing by taking flesh . Lord , give mee strength , when I yeeld up my Ghost , to cry with blessed Steven , Lord Iesus , receive my Spirit .

Beleeve we not in Christ , as well as in the Father ? Christ bids , Io● . 14. Yee beleeve in God ; beleeve also in Me . We all doe , and professe it in our Creed . Now Saint Paul ( Rom. 10. ) couples Faith and Invocation . In whom I must beleeve , on him I ought to call . Christ ownes them either both , or neither . Doth any yet doubt of it , rests not in my Reasons , lookes for Scripture ? There are brought for it ( Bellarmine saith ) above halfe an hundred Texts . Heare but one . The Prayers of the Saints , Apoc . 5. 8. are offered to the Lambe . That Lambe is Christ . Old Iacob prayed to him long before Saint Steven , Gen. 48. Christ himselfe Prayed on earth , is prayed to in Heaven ; prayed as Mediatour , is prayed unto , as God . The Prophet Ioels words , Whosoever shall call upon the name of the Lord , Saint Paul applies unto Christ . Rom. 10. 13. The Churches perpetuall practise hath prooved this point to be no Paradox . All Liturgies are full of Prayers unto Christ . Wee pray thee helpe thy Servants , whom thou hast redeemed with thy pretious blood . Both Priest and People cry , Christ have mercy upon us . O God the Sonne , Redeemer of the world , have mercy upon us , miserable sinners . O Christ heare us . O Sonne of David , have mercy upon us . Graciously heare us , O Christ ; And many more . That s for Petition . And for Thankesgiving , the last Prayer at the Communion is plentifull in that ; O Lord God , Lambe of God , Sonne of the Father , and so forth ; t is too long to rehearse .

Lay not this sinne ( saith the Martyr ) to their charge , Saint Stevens prayer for his enemies . A Prayer worthy Christs Disciple . Hee was One ; not of the Twelve ; Christ had many beside them , and Saint Steven a better Scholler in this lesson of Charity , then some of them . Certainely he was a true Disciple , had markt his master , and here followes him : had learnd , what Christ taught either by Life or Lesson . Christ had bid , Pray for your Persecutors ; both Bid , and Did ; prayed for his Crucifiers , Father forgive them . So doth Steven . Christs owne Domestiques had not learned that . Iames and Iohn would have prayed for fire from Heaven on the Samaritanes . Most men use imprecations , curse them , that hurt them . One Brother did another , Iud . 9. Iotham Abimelech . A Mother did her Sonne , Iud . 17. Micahs Mother . Many good men doe in their Infirmity . Even Paul did , an Apostle ; curst not onely the Coppersmith , The Lord reward him , &c. That haply was ( as Saint August . speakes , ) not Votum Optantis , but Spiritus Prophetantis , rather the spirit of Prophesie , then the wish of Revenge . But Paul in his impatiency curst the High Priest , God smite thee , thou whited wall . Not onely not to curse , but to pray for them , that wrong us , is a great degree of grace .

The degree of Grace the greater , the grander the wrong was . Poore is his patience , and he a weake Christian , that will not put up a light injury ; that , give him but the lie , will stab . But hee that seekes my Blood , that sheds my blood , to pray for him ; I doe not say , to pardon him ; many will doe that , but will put over the revenge to God : but to pray to God for him , not slightly neither , as I haply may , say , God forgive him : but with bended knees , and strained voice , to cry , Lord , lay not this sinne unto his charge ; His heart to earne for pity towards them , whose hearts burst for anger toward him ; to cry with a loud voice in Gods eares for them , who shouted with loud voice , and stopt their eares at him : this craves a Steven , a Christian full of Grace , full of Fortitude , full of Faith , full of the holy Ghost . They are the Attributes , Saint Luke gives Saint Steven in the beginning of this story . This Patience Sathan thought surpast Mans power ; prayed God to try Iob better . He had lost his Goods and Children ; he bore that , blest God for all that losse . He prayed God to touch his Person ; and yet not his life neither , but his body : he doubted not , but Iob would curse God to his face . Yea and his Wife wisht him so , Curse God , and Dye . Iob did not ; and the world admires his patience . Saint Iames cites it for example , Audistis , you have heard of Iobs patience . Saint Stevens is greater . Sathan smote Iob but with an evill boile , the phrase is so . But the Iewes put Steven here to an evill death . Yet hee praies for them ; and that even while the stones are battering of his body . Saint Luke saith , he wrought wonders , great wonders and miracles among the people . Surely this prayer for his enemies is one ; and not his face onely , as Saint Luke saith here too , but his grace was also , as the grace of an Angell . Christ did the same before him , but who else ? Not one in the whole Bible , among all the Sonnes of men , saving the Sonne of Man .

This be said in generall of Saint Stevens Prayer . There are in it three particulars , the Pardon , the Sinners , and the Sinne . They are so in order in the Originall , {αβγδ} . For the first , many a good man hath zeale , but without knowledge . Great is Saint Stevens zeale here , to pray for enemies , on his knees , and with strong cry . But knowes he , what he askes ? Christ said to Zebedees Sonnes , Yee know not , what ye aske . Doth Steven ? Lord , lay not , &c. Shall man finne , and God not censure ? the just judge justifie an unjust man . An earthly Iudge must not , but the Iudge of Heaven may . God lookes not upon sinners as man does . God lookes on them through Christ , if they have Faith . Their sins Christ on the Crosse took to himself , satisfied God for them . God will not lay them to their charge . But the faithlesse mans sinne , God will impute to him : Christ hath not borne it , himselfe must . I but paraphrase this point ; t is plaine . Lay Stevens Prayer to Christs ; it hath the same sense ; Father , forgive them . Father , forgive them , saith Christ : Lord , lay not this sinne to their charge , saith Saint Steven .

To their charge ? Whose charge ? that s the next Question , who they are , for whom he praies . Men of diverse Provinces , but Iewes All , Synagogue men , chap. 6. ver . 9. Libertines , i . Romanes , Cyrenians , Cilicians , and some of Asia , and Alexandria ; All belike then in Ierusalem , besides the common people , vers . 12. First they Dispute with him , ver . 9. then Convent him , ver . 12. then execute him , beginne with Arguments , end with Stones . So is truth wont to suffer of schisme , and heresie . Our Fathers have seene it both in King Henries , and Queene Maries dayes . Whom they could not turne with words , they would burne with fire . Yet skills it much , when wrong is offered , who offers it . All these were , if not of Stevens Country , of his Kinne ; his Brethren , All Israelites , though not borne in Iudea , yet Iewes All. Necessarii , Adversarii ; t was Christs case before him : Hee came unto his owne , and his owne received him not . Not that onely ; but betrayed him , murthered him . Whose pens are so impudent , whose tongues so virulent against us , as the English Romanists ? Garnet , Faux , and the rest of that pestilent Pouder-plot , were not French , nor Spanish , but English men All. A Prophet cannot die , but at Ierusalem ; Steven not be stoned , but by his owne Countrymen . Etiam Saul inter Prophetas ? Even Saul himselfe is one of them . Pauls selfe confesseth it , chap. 22. He cast not a stone at him ; but hee kept their cloathes that did . For these this Martyr prayes , Lord , ( saith hee ) lay not this sinne unto their charge .

You see the sinners , heare the sinne , Lord , lay not this Sinne . What sinne ? Sinnes are not equall , as some say , as some lying Papists say , we say . There is a sinne , a mote , a gnat ; and there is a sinne , a beame , a Camel , an Elephant sinne . Such an one is this . Saint Steven cals it not so ; lessens it rather in his love ; covers it at least , saith but in generall , This Sinne . He does not aggravate it , call it great ; thinkes it no good argument , to moove Gods mercy , to call it great . David did , O God be mercifull to my sinne , for it is great . Steven does not , prayes God to pardon it , saith but this sinne . Nor does David haply , examine his words well . I rather would read it , and the Hebrew word beares it , Lord be mercifull to my sinne , though it be great . But though the Martyr hide their sinne ; the Preacher may not . What is then the sinne ? T is fit , we search it , lest haply it be such , as beares no pardon . Some sins are such , unpardonable : God must lay them to mens charge . Cain said , his sinne was greater , then could be forgiven . It was not ; t was but his despaire : had he had faith , he had found grace . But there is indeed a sinne , God pardons not ; the sinne against the holy Ghost . There s no praying for that . Saint Iohn saith , Christs selfe saith , that s unpardonable . Mat . 12. 31. This Sinne is not . There is one here at the least , one of these persecutors , whom God pardoned . Haply there were many ; we are sure one was . T is Saul . God laid not this sinne , this great sinne to his charge ; heard Stevens prayer for him .

The sin is great . David titles his sin by a pregnant terme , {αβγδ} the Hebrew word sounds both Magnum & Multum ; such as was his sinne in the matter of Vrias , many sinnes in one , Adultery , Murther , and treachery . So is this here a compound sinne ; persecution blood , innocent blood , shed not by legall sentence of Iudge , but in popular rage , subornation of false witnesses . Persecution is great sinne , though without blood . Hee that but binds onely , or banisheth , is a persecutour . Iulian was a great one , though no blood-shedder . Here is Blood .

Blood may be but by stripes , Saint Paul was scourged often . Blood shed unjustly any way , is sinne , great sinne . But here is murther , the greatest sinne of the Sixe in the second table . God bids , thou shalt not kill . Kill I may mine enemy in warre . And the Iudge justly executes the Malefactour in peace . But to kill else , is murther , if in malice ; a grand sinne . Philo saith , it is sacriledge . For man is Gods Image , a divine Creature ; it steales him . {αβγδ} is {αβγδ} , Philoes words , It robs God of his Creature . A crying sinne , Scripture calls it . Saint Steven must make for it a crying Prayer . Blood so shed God abhorres , Psalme 5. 6. Revenges ever . Not in Ioab onely , and Absalon , wicked men ; but in his dearest children . Qui gladio ferit , gladio perit , saith Christ , he that sheds mans blood , by man shall his blood be shed . David escapt not . Vriahs blood shed by him , made his be shed : not indeed in himselfe , but in his Sonnes . Saint Paul scapt not . He shed Stevens blood , kept their cloathes , that shed it . Nero shed his .

This sin yet greater , innocent blood ; Naboths guiltles blood cost much blood , Ahabs , Iezabels , & Iehorams , Steven had not trespast . Greater yet , Saints blood . It in Gods sight is pretious , David saith . All blood cries for revenge : Saints blood cries strongly . Steven must cry with loud voice , praying for it . Abels blood cost Cain deare . Saints blood , God bids , Nolite tangere , touch not Prophets blood . S. Steven was none . Apostles blood . Steven was one , one saith . S. Austine calles him Apostolum . Why not a Prophet too , if to Preach , be to Prophesie ? Preach he did ; this Chapter is his Sermon . That s not all in this sinne , heres no command of Magistrate , no Iudges warrant for Saint Stevens death ; execution without writ , or sentence . It might be murther , though by command of Magistrate . Even the Magistrate , if he execute unjustly , is a murtherer . Christ was condemned by Pilate , and yet Steven cals the Iewes murtherers , v. 52. Saint Steven here was not sentenced , was brought before the Councell , and accused : but not condemned . But the franticke people ranne upon him furiously ; violently drew him from the Barre , cast him out of the City , and stoned him .

The kind of death , they put the Martyr to , adds to the Sinne . Herod kild Iames , but with the Sword . So dyed Iohn Baptist too , beheaded both . Of deathes , that kind is the least odious , held least dishonour for highest Persons to die so . Stoning is the death , which Moses Law ordained for blasphemers . This death these bloodshedders will have Saint Steven die , as holding his Preaching of Christ to be blasphemy . Thus here not Saint Steven onely , but Christ is also persecuted .

Yet one thing more in this sinne , and I will end it . It is a sinne great enough already . But these Synagogue men , to make it greater yet , suborne false witnesses . They had done so against Christ . That s an high wickednesse . Themselves to have accused him wrongfully , had beene bad enough : but to suborne others , is grand impudence . As much Penance enjoyned by old Canons to false witnesses , as to adulterers , felons , or murtherers . Yea the Lawes of the twelve Tables adjudged them to death . I want the Spirit and Power of some Preachers here sometimes , to aggravate this sinne , as it deserves . This sin , this great , this grievous , this outragious sinne , superlatively great , this sinne ( as Saint Paul speakes ) out of measure sinnefull ; this Martyr , this first Martyr , full of Faith , and Power , and of the holy Ghost ; this Prayer , this passionate , and powerfull Prayer ; humble , on the knee , earnest , with a cry , this sinne , this Martyr , makes this Prayer for . God would not let his Prayer to be lost . On how many God had mercy , wee know not . On Saul he had , who was one of this mad multitude . Him the Lord pardoned , turned Saul to Paul . And sweete Saint Augustine doubted not to say , Si Stephanus non orasset , Ecclesia Paulum non habuisset , Christs Church had lackt Saint Paul , but for Saint Stevens Prayer . For this blessed Martyr , and All other holy Saints ; but especially for the sacred incarnation of Christ Iesus , be given unto God , Father , Sonne , and Holy Ghost , all Honour , and Thankesgiving , this Day , and evermore .

A SERMON PREACHED ON THE ACTS . The twentieth Sermon . ACTS 7. 19. May wee not know , what this new doctrine , whereof thou speakest , is ?

THE desire of the Athenians to be further yet informed of the Doctrine taught by Saint Paul : not , that they liked of it ( for they censure it for New ) but of meere curiositie . The next verse notes their nature , they were {αβγδ} , they loved to heare new things . I note but two things in it , their Desire to heare it , May wee not know : and their Censure of it , t is new Doctrine . Moe things note-worthy ; but I note no moe .

For the first ; t is here but Possumus , May we know ? T is Volumus in the next verse , we will know . Where there is {αβγδ} , love of newes , there must be {αβγδ} , lust to heare . The Athenian eares itcht after newes : they gave themselves to little else ; to nothing else , Saint Luke saith . Paul preacht strange things , {αβγδ} , not heard before : heare them they must , they will . They had brought him into their Mars streete , a spacious place , that all might heare .

Athens more equall to the Gospell than Ierusalem . Iewes will not heare : they stopt their eares at Saint Stevens Apologie . More equall than Ephesus ; they shouted against Alexander , to smother his voice . More equall than Rome ; they will smother him with smoke , burne him with fagot , that shall preach Christ to them , as he should be preacht . The Priests and Elders clapt up the Apostles , that durst preach him . Let them preach in prison to the walls ; the people should not heare them , nor would they . These here heare willingly , eagerly , importune the Apostle ; indeede opportune him : t is his desire too , to preach the Gospell .

This passion in this people springs from the subject of Saint Pauls Doctrine . He preacht of Iesus , and the Resurrection . They tooke them to be gods both . Why else charge they Saint Paul in the verse before to set forth new gods ? Heathens have femall gods , as well as male : Such an one they thought the Resurrection . T is not my conceit ; it is Theophylacts . For why not Anastasis , as well as Nemesis ? Many strange gods have Painims worshipped . Some Christians have . What a sort of idle gods did the Valentinian Heretickes devise . Thinking these to be gods too , they give him open audience . They are {αβγδ} , somewhat superstitious . They were loath there should be any gods , whom they worshipt not , and therefore they urge Saint Paul to second his Doctrine more openly and amply .

Though Mars street indeed were the publike Sessions house ; yet Saint Paul is not brought thither , as convented by the Magistrate . My Text is not the speech of the Iudges to examine him , but of the people fairely entreating him , to speake freely and at large . Some calamities had lesson'd them to neglect no gods : they worshipt all implicitè , knowne or unknowne . They had inscribed one Altar purposedly , Ignoto Deo , to the unknowne God . But that s but part of the Inscription , there was more , To the Gods of Asia , Europe , and Lybia . There should not be a God in all the world , but they would worship him . In this superstitious suspition of Saint Pauls doctrine , though they censure it for new ; yet they will heare it better . Iesus & Resurrectio might haply be Gods : Saint Paul must preach againe ; {αβγδ} , they will know , ( they say ) what he meanes .

Their {αβγδ} , their desire to heare the Apostle I can not condemne simply : rose it not of superstition , t is commendable to heare . Omnia probate , Prove all things , approve truth onely . Should not the Gentiles have given the Apostles , Saint Paul and the rest the hearing ; how should the Gospell have beene preacht throughout the world ? The seeds of salvation have beene sowen in all lands ? Their {αβγδ} is absolutely naught ; but their {αβγδ} , is in part commendable . {αβγδ} is {αβγδ} Iustin Martyr saith , the worship of many gods is sister to Atheisme , he feares not any , that hath many . But their zeale to heare must not be censured too severely . Onely two things I taxe in it , {αβγδ} , love of Noveltie , and Superstition .

The former , Love of Newes is curiositie , idle vanitie : but a vanitie the more veniall , because t is harmelesse , void of malice , and t is naturall . Most men , if not all , Avidi nimis auricularum , saith Lucretius , too attentive to reports , every eare arrected at the noise of newes . [ Mitte quod scio , dic quod nescio , what we know , is stale ; things unheard and fresh please us . ] Pardon the Athenians this infirmitie , Heathen Athenians . S. Paul saith , it should be found in Christians , they should have itching eares . I would wee had not humourous Hearers , admiring or adoring rather the new conceits of every novellist . An Atticke homour , an appetite to heare , Caninus appetitus , an unsatiable hunger and desire to heare . But the ground of the desire , not veritas , but novitas ; tickled with the loue , not of truth , as the honourable Berrhaeans were , that would search , whether the things were true which they had heard ; but of noveltie . It is some weakenesse in civill things , but in religion a great infirmitie .

The other superstition , that s a sinne worthy censure . Saint Paul checks them with it , but very gently . He hoped for a greater Harvest , then he found , and therefore toucht them , but very tenderly . He layes the terme on them ; but allayes it withall , loath to exasperate them , whom he would convert . I pray you see his Art , his godly Art. Hee will not betray God by concealing their Idolatry ; but yet he will tell it them in mildest phrase : he will not sooth their sinne , but yet will sooth his termes . I see you ( saith the Apostle ) O yee men of Athens , quasi superstitiosiores , as it were , somewhat superstitious . The comparative degree ( Grammarians know ) signifies sometimes {αβγδ} , though mostly it increase , yet it is sometimes a Terminus diminuens ; not {αβγδ} , somewhat superstitious . Nay hee thinkes it yet too tart , puts a Quasi to it too , to make it yet more milde , I see you ( men of Athens ) as it were somewhat superstitious . T is a Pill , and therefore he gives it gilt . He speakes to Athenians : they have Teretes aures , as dainty in their sense as in their dialect . Yea and the word it selfe hath an Euphemismus too : for {αβγδ} is one that feares the Gods . They worshipt indeede devills . Moses cald them so , so doth the Psalmist , {αβγδ} i . devills . The heathens Gods ( saith David ) {αβγδ} , devills all : Idolls at the best . S. Paul will not call , {αβγδ} , a fig , a fig , will not terme them Idolaters ( that might nettle them indeede , indanger him , and harden them ) but onely superstitious , as it were somewhat superstitious . The best is bad : superstition is impiety .

This Athenian appetite , to heare of God , purgd of these two ill humours , curiositie and superstition , I would it were in every English heart . Romans sent their sonnes to Athens to learne there . I would our Romanists would learne this Atticisme . Till the Bull of Pius quintus about the eleventh yeare of Queene Elisabeth● raigne , all Papists came to Church , prayed with us , heard the word with us . Now multitudes refuse . Our doctrine now the same as then . That Bull-master Pope Impius , and his successours since , now Saul the fifth and all , have chargd the children of their holy mother Church , to avoyd our assemblies . Some haply come for feare of fine : but as it was said of one , their eares are stopt with Cotten , stuft lest they should heare . This unhappy generation , that can Romanise so much , I heartily wish they would Athenise a little ; aske their devout fathers , or rather their owne hearts , may wee not know what this new doctrine is ? Vnhappy Recusants , miserable thralls , suffer not this servitude . Though your tyrannising Bishop bind you hand and foote , and say of our Sacraments , touch not , tast not , handle not : yet be not eare-bound too . The Pope is but Christs Vicar . Heare what Christ saith himselfe ; he that hath eares to heare , let him heare .

Say , the Popish doctrine be the undoubted truth : I trow , it is not truer then the Gospell . The men of Berrhaea would not trust it , till they had tryed it , examined it by Scriptures . They thought the doctrine preacht by Paul and Sylas might haply bee false : they knew not from what spirit they spake . And is it Piaculum , Papists should thinke it possible , errour to be in poperie ? that they may not dare , not so much as reade , not so much as heare any thing printed , any thing preached by a Protestant ? A presumption rather ( would they weigh things wisely ) that their doctrine is unsound , against which they will not let them either reade or heare any thing objected . Surely wee shall not neede either in our bookes or Sermons oppose against them any argument of ours . What one point hold , they crosse to us , which some even of themselves doth not controll ? and Bellarmine will tell them , that , that is not to be held as a point of faith , which some catholicks have crost , whom the Church hath not condemned . This Atticisme then is not absurd , to heare at least , what our doctrine is ; except their owne were more undoubted . May they not heare , what this new doctrine is ? They may , though it be new . That is the second member of my Text , the censure of Saint Pauls doctrine , it is new .

Newnes ofttimes is no disgrace , but commendation : many things new more pretious then old . Temporall things infinit : house , raiment , food , all things that wast and weare with age . Spirituall things some . Gods new Testament better than the old , {αβγδ} , Heb . 7. 22. the Gospell more excellent then the law . The Old man , Saint Paul bids put off , put on the New . New heaven , new earth , new Ierusalem . Some things againe better old then new , {αβγδ} saith Ecclesiast . Wine is so , a friend is so . But doctrine lightly gets no grace by noveltie ; the antienter it is , it is the more authenticall . Not more honorable onely , that s Aristotles rule , {αβγδ} things most antient are most honorable : but that which is the soule of doctrine , truth is presumed ever to attend antiquity . Verum quod primum ; adulterum , quod posterius , saith Tertullian ; the doctrine which first ages delivered pure , the latter will sophisticate . T is an impeachment then weightie , if just , S. Pauls doctrine to be new .

But t is unjust . The doctrine of the Gospel as antient as the world , to be charged for a noveltie ? But consider who these Chargers be ; and t is no marvaile . Athenians to say Saint Paul set forth strange Gods , is no strange thing . The doctrine of Christ , and of the resurrection is new to Grecians : All Christianity strange to all Pagans ; Nova superstitio , Suetonius terme . To them false Gods are antient ; and the true is new . Things sometimes are cald new , not of their owne nature ; but because new persons come to know them . To the man borne blinde , when Christ had given him sight , all things seemed new to him . Children take forth new lessons out of old bookes . The report of an Act done nere so long agoe , is new to him , that heard it not before . So is the Gospel to these Greekes {αβγδ} , strange and new .

T is indeed ancient , taught by the Prophets , all the Prophets , even from Samuel , Saint Peter saith . Yea Moses himselfe , Samuels antient farre , foretold of Christ , wrote of him , Philip saith , Ioh . 1. Christs selfe saith , Ioh . 5. A Prophet shall the Lord raise up of your brethren , like unto me , him shall yee heare . Nay elder yet , Saint Paul saith , t was preacht to Abraham Moses antient too , Gal. 3. what say I Abraham ? ere Abraham was , it was : twenty hundred yeares before hee was borne , God taught it even to Adam , the first man in the world , the seede of the Woman shall bruise the Serpents head . Christians were ever , Saint August . saith our faith delivered from Seth to Enoch , from him to Noah , and so to Abraham and his seed . It was not called the Christian Faith , till Christ was come . But Res ipsa , saith Saint Augustine though the name be new , yet the thing is antient . Christianitie is {αβγδ} , a new name , but the t●ing {αβγδ} , Eusebius saith , from mans first creation .

The Iew will object Iesus was borne but in Augustus raigne , and a sect of Galileans began to preach the Gospell but in Tiberius dayes . T is true , Christ was incarnate really , actually but then ; and the tidings but then published , that Christ was come . But his incarnation , and all other things concerning him were both foretold , and prefigured long before : foretold by the Prophets , and prefigured in the Law . Both it , and they taught Christ should come . We reckon two Testaments , an old and a new : but there is but one , {αβγδ} , saith Clemens Alex . but one Testament indeed . Saint Paul doth but distinguish them , Heb . 8. 6. {αβγδ} , onely in their ministerie ; but their substance is the same . What is the old , but novi occultatio , the mysterie of the new ? what is the new but veteris revelatio , the history of the old ? saith S. Augustine . The Gospell showes but what the Law did shadow . And for the Prophets , Christs birth , life , death , sicut cernuntur impleta , ita leguntur Praedicta , as well Prophets foretold them , as Evangelists storied them ▪ though Faustus the Manichee deny it in S. Austin , and the Marcionite in Tertullian . And therefore Christ chose at his transfiguration , out of all the Saints departed , Moses and Elias ; to figure the concent of the doctrine of the Gospel with the Prophets and the Law . So in Ezechiels vision of the beasts and the wheeles S. Gregory expounds one wheele within another , to be the new Testament within the old . This made Gregory Nazian . to call the Christian faith , {αβγδ} , orat . 3. pag . 101. B.

T is now no new doctrine which Saint Paul preacht tot the Athenians , though it sounded so to them ; new to their ears , but indeed ancient . That censure served their owne Religion , and fitted their gods . They rather were new . Even Moses was elder then the Gentiles gods , Eusebius saith . The antientest of them all , even Saturne himselfe was Puinee unto him , Tertullian saith . Athenagoras makes Orpheus propè coaetaneum , almost as old as they , and Moses was his antient .

Hath this age no Athenians ? Plinie cals part of Italie , Magnam Graeciam , great Greece . Then Athens must be Rome ; it is the eye of Italie , as Athens was of Greece . Surely Romanists serve us , as Athenians served Saint Paul . The Papist saith the Protestants Religion is new doctrine . First , say it were : what if it be new , so that it be true ? Quasi antiquitas ( saith Saint Augustine ) praejudicet veritati , as though antiquity must needs out countenance truth . Well sayd Arnobius , quod verum est , serum non est , truth comes never tardè . But t is not ; the English Religion is not new .

Surely if it be ; t is very New . For he raigned but in our Fathers dayes , whom the Pope first stiled Defender of the Faith . I trow that was the ancient Faith , the old Religion . T is so , they meane ; they say , our moderne Faith was not heard of in the world till King Edward the sixths raigne . By their leaves , it peered a little in his Fathers dayes . Be like the Faiths Defender plaid false too . So it is a little elder than King Edward . Themselves say , Luther first founded it in King Henries time . Till then t is most manifest that all in England were Papists without exception . One Hill , a Popish Doctor saith it . Our learned Archbishop observes his Hyperbolees , makes mole-hills both of them and him . He saith not onely manifest , but most manifest ; not that many but even all ; to make it yet more sure , All without exception , were Papists untill then . It was Luther and Zwinglius were the unfortunate Fathers of the English Faith , another of them saith . Lyars neede better memories .

Not heard of in the world till Edward the sixth ? All Papists , none excepted till Henry the eighth ? Was there not in the world one Wickliffe before them ? long before them ? Him they must except . Or wherefore else burnt they his bones ? Though King Henry 8. were Defender of the Faith , and the Pope that so titled him , meant the Romish faith : yet both in his raigne , and before it , there were Defenders of the true Faith , I meane this new Faith , that defended it with their bloud , as King Henrie did the old with his Pen . His Majestie now doth , not the new , but the true , hath already with his pen too ; is ready with his sword ; & had with his bloud too , had their bloudy Project prospered . King Henries Father and Grandfather before him , Henry the 6. and his father before him , and others many before them , many Martyrs , moe Confessers , multitudes of professers of this new doctrin . Some Homilies , yet remaining in the Saxon tongue shew our Church of this Faith even before the Conquest . I must Grandire gradum , fetch greater strides to the Antiquitie of our Faith , lest the houre silence me . It began not at Wittinberg , as Stapleton objects , at Prage , at Lyons : It were then true , which they say of us , Hesterni sumus t were but a yesterday faith . But it is the Doctrine of the Antient Fathers . Yea antienter than they ; the Doctrine of the Apostles ; of Saint Paul , whom Iustin calls {αβγδ} , the Father of the Fathers . Not one point of our faith ; which many learned Writers of our English Church have not rescued from this false imputation of Noveltie ; avoucht and averr'd it to be antient and Apostolicke against the stoutest adversarie .

Our Doctrine new ; but like Saint Iohns new Commandement , 1 Iohn 2. the same ( saith he ) which wee heard from the beginning . It was to love one another . Christ call'd it new too , Iohn 13. 34. but it was in Moses Law , Lev . 19. Christ saith it is , oftner than once . Haman told Assuerus there was a people in his land , he meant the Iewes ; who used Novis legibus , new lawes . But those lawes Moses gave them too . Are not the Scriptures too new doctrine in our tongue , and in every tongue , save in the Latin ? For no man may have them in the mother tongue . Even the Lords Prayer , which our Saviour made himselfe , and the Apostles Creed , the very Christian Faith in English is new Doctrine . Men must pray in Latin too . What an Egyptian darkenesse doth Rome hold all men in , to hide the lewdnesse of their old learning ?

But I trow , their faith is ancient , that challenge ours for new . Their Doctrine , All is Apostolicall . Our Faith began at Wittinberg , theirs at Ierusalem . Zwinglius and Calvin , Martin Luther , and Iohn Hus first Authors of ours : the Apostles and Christs selfe first founders of theirs . Worshipping of Images is Apostolicall : Saint Iohn bids Custodite , Keepe your selves from Images ; that is , be not so unreverent as to touch or handle them ; but worship them a farre off . The Communion in one kinde , that s Christs Doctrine Implicitè . Drinke ye all of this ; Christ meant exclusivè , All ye , i . ye onely ; none must drinke , but the Priest . Transubstantiation , who but an Innocent would father that upon Pope Innocent ? Christ said expressely , Hoc est corpus meum , the Bread and Wine , are his body and his bloud . Invocation of Saints , hath warrant from Christ also ; he cried upon the Crosse , Eli , Eli , &c. he called upon Elias . Breerly the Priest collects it , Apologie , pag . 148. med . The Popes power above the Kings is it not as ancient as Christ too ? Was not Christ convented before Annas and Caiphas , the King of the Iewes before the high Priest ?

Their Dignities and Orders ancient too , not their Doctrine onely . The Popes Prerogatives both before all Bishops , and above them ; the one is palpably Apostolicall , the first ( saith Saint Matth . ) is Simon ; there s his Primacie , for hee is Peters Successor : the other is from Christ , thou art Cephas ; that signifies in Greeke a Head ; there s his Supremacie . The Cardinalls more ancient , Elias in his Thisbi , saith the Italian Iewes finde them in the Psalmes . The Iesui●es elder yet . Why father they their Order on Ignatius Loiola ? T is yet but fourescore yeares , since Loiola lived . T is their great modestie . They are farre more ancient , ancienter than the Fathers , than the Apostles , than Christ Iesus himselfe from whom they have their name , was after them . Ancienter than the Prophets , Looke Num . 26. 44. there shall you finde the Ingendrer of the Iesuites , Iebusites and Esauites ( for so some call them ) are names that show them ancient too : but nick-names given them by us of the new Religion . But in that place of Numbers , there s the Iesuite indeed . In your Geneva Bible it is but Issuites ; that s but a new Translation too : but the vulgar Latin , and the old English books have it plainely Iesuites .

How hath Rome brased her brow , to call our Doctrine new , which her conscience tells her came from Christ , her owne Ancient , which is new indeed ? T was ancient once , till she plaied the spirituall harlot , and corrupted it . T is old now ; but none otherwise , than the bread and bottles and shooes of the Giebonites , patcht shewes and mouldy bread .

To conclude , t is not our Doctrine onely , the Protestants Religion , but the whole Christian Faith is noveltie to Rome , both {αβγδ} , strange and new to them . The Lord open our eyes , and grant that all they that doe confesse his holy name , may agree in the truth of his holy Word , and live in unity and godly love , through Iesus Christ , Cui cum Patre , &c.

A SERMON PREACHED ON THE COLOSSIANS . The one and twentieth Sermon . COLOS . 3. 1.

{αβγδ} .

Seeke those things which are above .

A Text but of few words , tria sunt omnia ; but three in the originall ; of fewer termes , but two ; Act , and Object . The Object arduous , things above ; the Act laborious , they must be sought . Pretious things are not obvious . Things above ? what are they ? That must bee sought first . First seeke to Know them ; and then to Have them . T is one good step to finde , to know what we should seeke . The Object therefore is before the Act : So hath Paul placed it , and so shall I.

All Adams sonnes are Seekers , Generatio quaerentium , Davids phrase , a brood of seekers , even from the wombe , even the Babe {αβγδ} , Saint Peters word , no sooner borne but seekes the brest . Brute creatures too , not man onely . Even the young Raven , though the old feede it not , yet cries , saith David , seeks to God . The brute creature is soone satisfied , seekes but for one thing , but foode onely . Man needs not neither ; Christ hath sayd , unum necessarium , there s but one thing indeede necessarie . Yet is he troubled , as Martha was , {αβγδ} , about many things : even such sometimes , as being found confound the seeker . Man inconsiderate to seeke them , and unfortunate to finde them . As Christ therefore bids , seeke , Matth . 7. 7. So Paul teacheth us , what , {αβγδ} , things above . Christs precept needed not : Man will seeke without bidding . Needed in Christs sense ; he bids nothing that is needlesse . Else nature seekes unbid ; corrupt nature , though forbid . There s a nolite quaerere , seeke not , Amos 5. 5. Christ forbids too , Luk . 12. 29. Hee that bad , {αβγδ} , seeke ; bids , {αβγδ} , seeke not . The Act is {αβγδ} , a thing indifferent ; lyes all upon the object ; as it is good or evill , so is that . {αβγδ} , what it is , must be sought , that is {αβγδ} , the thing in question here which wee must seeke . That great seeker out of natures secrets , Aristotle in all his discourses , seekes first , quid non , what a thing is not : then what it is . A method as meete for divinitie as philosophie : and Gods selfe useth it ; his negative Lawes goe before the affirmative . Paul bids , as Christ did , seeke ; and showes us what . But if you please , let me show first , what not .

There s a wrong seeking , Saint Iames saith , {αβγδ} , 4. 3. when either what I seeke is naught ; or if good , yet I seeke it either in ill manner or to bad end . End and manner are Parerga ; Object is my theme . {αβγδ} , the worlds things , Scripture meanes by them , Honour and wealth , most men seeke these . David saith but many , Psal . 4. 6. But Paul all , Phil . 2. 21. that s his holy Hyperbole . All doe not ; but most . What shall the worlds children seeke , but the worlds things ? pardon them ; they seek but {αβγδ} their owne things . Man is earth , ( God sayd it ) Terraes . He is {αβγδ} , Paul saith , from the earth . How can he choose but seeke earthly things ? What creature delights not in the element , where it bred ? — Honos , & opes , & foeda voluptas , pleasure , honour , wealth , are the worlds trinitie , bid we men seeke holy things ? They will answer , they doe . Is there not {αβγδ} , Heb . 9. 1. worldly holy things ? these are so . They are men of the world , Psal . 17. 14. and they seeke the holy things of the world . They are not indeed ●oly : but to them they are . They make Gods of them ; sacrifice to them , to their nets , and to their yarne , saith the Prophet . {αβγδ} . Luk . 8. 14. there s two of them , avarice and pleasure , carry away ( Christ sayd ) one quarter of the world . Hee might have sayd , one halfe , the greater halfe . Honour , the third , carries many too , too many . If but Simeon onely , it were lesse matter ; but Levi too . And Levi too by Simeon : by Simon , t is all one ; both the same name . A fowle boyle in so faire a body . I will not touch it , it is teachie .

Doe I not wrong ambition ? The aspirer haply will pleade my Text , say , he seekes {αβγδ} , things above . A Miter to a Priest , is {αβγδ} , a thing above him . So is a red hat to a Bishop ; a tripple Crowne to a Cardinall , {αβγδ} , things above them ; they may seeke them . That s Christs ambition . Secular is so too . All men are not {αβγδ} , made of earth ; some of finer Element , ayre or fire , mounters above others : O that I were a Iudge , saith Absolom . Shall King Assuerus honour any above Haman ? Caesar will no superiour , Pompei no Peere . Adoniah will have Abishag , Absal●m will raigne . There s yet Plus ultrà , Kings will bee gods , {αβγδ} . So will Popes , our Lord God the Pope . T was Eves Itch first , to be as God . The Devills before her ascendam , saith Lucifer , hee will sit above the starres , bee equall to the most highest . Paul meanes not this . Honour is {αβγδ} , a thing above , but not in Pauls sense .

Another person in the worlds trinity , was pleasure . Many seeke it also ; but not so many . I meane not wanton pleasure , lust . Moe seeke it , then honour . That s rather {αβγδ} , a thing of the flesh , then of the world . I meane Idlenesse , not wantonnesse . Strong drinke , lawfull in time and measure , inter utenda , but not inter quaerenda , I may use it , but not seeke it . I greeve to heare Lay men censure Church men for this . I would it were irregularitie . Wine , Paul bids , utere , but modico , & propter stomachum , little , and for Physick . But hee in the Proverbs 23. 30. seekes it , hunts it , the word signifies : and having found it , abids all day at it : rests not so , but cries at night , quaeram amplius , I will seeke it againe . Cras sicut hodie , to morrow , every day .

Gaming an other idle pleasure . They seeke it most , that are reputed Gentlemen . So may they be by their first birth . But by the second they are not . True generosity , which is Regeneration by Gods holy Spirit , will abhorre so base an exercise , so unfitting a good Christian , so full of falshood and impiety . Surely Paul meanes not this . T is not {αβγδ} , any of the things above . T is {αβγδ} a thing of the worlds . T is worse . T is {αβγδ} , a thing of Sathans . Some write , dice were devised first by the devill , I throw them ; but the devill turnes them ; now for me , that thou maiest sweare and curse ; anon for thee , that I may do as much , both of us blaspheme God .

The third thing in that Trinity was Wealth . That s the {αβγδ} , the thing , that ( All I may not say , I denyed that before , but that ) All almost doe seeke ; doe hunt , as he in the Proverbes , did strong drinke . Wise Solomon found no seeking , like that of Silver , Prov. 2. 4. Quaestus , gaine hath the name of seeking , Aquaerendo . Strong drinke is a strong Witch : and play ( they say ) bewitcheth too . Yet are many found free from their spells . But Riches are Witches , that enchant almost All. The worlds life , Saint Iohn saith , 1 Iohn 3. his Soule , the Poet saith , {αβγδ} . Saint Paul calls the devill {αβγδ} , Prince of the world . Wealth rather is . He calls Sathan , God of this world . Riches are rather . Mammon is almighty ; t is no marvell , if many , if most , if all almost doe seeke it . For why not ?

Is not Paul here a Precisian ? He was once , Act. 26. 5. {αβγδ} , of the stricktest Sect of them . Is he not so here ? more straight haply , then God . God is not so severe . Where forbids he to seeke riches ? Or am not I more strickt , then Paul ? make him meane more , then he does ? Is to bid seeke the things above , to forbid to seeke the things below ? May we not seeke both ? Be Christ Iudge . He bids , Seeke Gods Kingdome first , Quaerite primum . That implies , Mammon may be sought too ; so it be afterward . Christ forbids indeed to serve Mammon ; but not to seeke it . Man faults onely , in that he is preposterous , cries , Quaerenda Pecunia primum , Virtus post nummos . — Seeke Wealth first , Religion after . Gold and Silver are mettals . {αβγδ} , that s {αβγδ} , they must be sought after other things . They are {αβγδ} , from below , bred in the earth . Seeke {αβγδ} , things above before them , heavenly things : but them afterward . Or take Christs word from Saint Lukes penne , 12. 31. {αβγδ} Seeke Gods Kingdome rather . That prohibits not ; preferres only heavenly things before earthly . They must be sought more , these lesse . So Christ consters Paul ; Seeke the things above {αβγδ} and {αβγδ} , first , and more . But things below may be sought too , in their Measure and Order , after and under things above .

Thus will worldlings object ; and their speech is very specious . Maldonat allowes it , on that place of Matthew , 6. 33. And rejects all other glosses . A man judicious ; but a Iesuite . Vnder the censure of more learned judgements , I thinke Saint Paul speakes peremptorily ; forbids all other seeking , save of things above . Honour should not be sought . It should seeke men , not men it . Saul was seeking Asses David Sheepe , when Samuel sought to annoint them Kings . Twise sought the people to Crowne Christ ; He declind it . Siracks Sonne bids , Seeke not , to be a Iudge . Absalom did , a bad example . And for Church dignity , how many worthy men in ages past , have fled from Bishoprickes , hid themselves , some maimed themselves , to be uncapable ? A monument of their Sobriety , remaines yet among us in the Election of a Bishop . Vis Episcopari ? the Person answers , no . No ? Why then saith Paul , 1 Tim . 3. He that desires a Bishopricke , desires a good Worke ? That place hath many answers ; every word gives one . First , Cupere is not Quaerere . I I may desire , what I may not seeke . Then , what if {αβγδ} meane not a Bishopricke , but the function of a Minister ? But be it a Bishopricke . Yet t is the {αβγδ} in that Bishopricke , that must be desired ; not the Title , but the Taske . T is Nomen Operis , non Honoris , Saint August . desire the Duty , not the dignity . Desire I may ; but prodesse , not praesse , t is Saint Augustines too , as a Bishop is a labourer , not as he is a Lord . Else indecenter petitur , saith that Father ; it is not decent to desire a Bishopricke . I may Sumere , but not Petere , ( t is not my distinction ) Accept of Honour , but not seeke it . T is from God , if sent : if sought , t is from below .

Much lesse may Mammon be sought , not onely not {αβγδ} , before , or more then things above ; but not at all . Nay , Food and Raiment , necessary things , Christ bids three or foure times , Nolite esse Sol●cit● , take no thought for them , seeke not them anxiously neither . Prudent provision he prohibits not , as the Rhemists there well note : but {αβγδ} , to be troubled , as Martha was , that Christ censures . Much more for wealth , which is unnecessary , and without which , one may be happy , rather then with it , {αβγδ} , divide not thy thoughts . Anxious care for it , fits not a Christian . Solicitudo , is Aegritudo , Tully saith . Christs selfe in that place saith it is Heathenisme , {αβγδ} , the Gentiles seeke such things . Wealth is a blessing if God send it : a temptation , if man aske it . T is Pauls terme , {αβγδ} , a temptation , and a snare . Saint Basil hath worse words , {αβγδ} , the baite of sinne , the hooke of death , the strangler of the Soule . And yet not worse ; Paul hath as bad , {αβγδ} , perdition and destruction , 1 Tim . 6. That many holy men have had it , Scripture showes : that any have sought it , I read not . If haply some have ; t is no warrant to us . Christians live Legibus , non exemplis , by Gods Lawes , not by mens precedents . Saints have their infirmities . God once bad Solomon aske of him , what he would . He might have askt him riches ; but did not . And it pleased God well , that he did not : gave them him notwithstanding ; but unsought . As he does most bountifully to many of us , without seeking them . The Wise man in the Proverbs praies , Give me not riches , does not onely not {αβγδ} , seeke them , not onely not {αβγδ} , aske them , which is lesse : but he praies against them , in the holy feare of his infirmity : lest riches might occasion him to forget God . I forget there are many other things behind , must be remembred .

These are the maine things , that men seeke . There are more , many more ; but not sought by so many . There is a seeker of revenge , Lev . 19. 18. That s {αβγδ} , a thing below , one of Sathans things . Malice , Poets make one of his proprieties . There s a seeker of divinations , Num . 24. Many prophane men seeke after them . If from Sathan , as the Witch of Endor did ; that s plainely {αβγδ} , a thing below . If from the Starres : that s indeed from above , {αβγδ} , and from heaven too , {αβγδ} , but not that Sursum , where Christ is , which Paul meanes . Christ is ascended above Heaven . God hath not only exalted him , but {αβγδ} , lifted him up above all heavens . All these things , and more , Men seeke ; but should not . Let us see , what they should . {αβγδ} , Things Above .

Things Above ? Said not Socrates , Quae supra nos , nihil ad nos , things above us , doe not skill us . And bids not Siracks Sonne too , Altiora te ne Quaesieris , Seeke not things above thee . Paul bids in the next verse {αβγδ} , minde the things above , But that seemes to be {αβγδ} , which he forbad before , Rom. 12. 3. Noli altum sapere , climbe not too high , t is Pauls counsell too . These Rules are against Pride , and Curiosity ▪ they speake not to our Argument . Saint Paul meanes by things above , that which Christ calles elsewhere , Gods Kingdome , and his Righteousnesse ; spirituall things ; such as concerne our Soules Salvation , and Gods Service : cald elsewhere {αβγδ} , the things of God , {αβγδ} , Christs things , and Heavenly things Gods feare , Faith on Christ , Ioy in the Holy Ghost , Love of our Neighbour , peace of Conscience , and holinesse of Life .

One here may aske me , are these {αβγδ} , things Above ? they are things excellent : but they are in us , on earth ; and so {αβγδ} , things below . They are . But Scripture phrase calles them {αβγδ} , things above ; because they are {αβγδ} from above ; used on earth , but infused from heaven . He is above , that workes them in mans heart . They are all Gods gifts . Wee doe them ; ye● not we , but the Spirit of God , that is in us . He dwels in us , Paul saith : and yet he is above . And therefore these things , not ours , but his , are {αβγδ} , things above . The things of God , God will have honoured . Wee are Wormes on earth : but Gods heavenly graces must not be disparaged by us . But though in us , yet because from him , they are called {αβγδ} , things above . See them single . Gods Feare , is Gods Spirit , Esay 11. 2. Faith , Gods gift , Ephes . 2. 8. Ioy in the Holy Ghost , Gods Kingdome . Rom. 14. 17. Love , Gods selfe , Saint Iohn saith , Deus est Charitas . Peace of conscience is Christs , Iohn 14. My peace I give to you . And holinesse , Gods Image , Ephe . 4. 24. These things Saint Paul meanes , bids us here , feeke them . In a word , seeke wisedome : Solomon did . Not humane wisedome ; Saint Paul saith , the Grecians sought that ; but Divine . Humane oft proves folly : but Divine is Gods Law , both Law and Gospel . Which though Saint Paul calls Gods foolishnesse ; yet that s in Ironie , and as the world reckons it . T is indeed Gods wisedome , 1. Cor . 2.

I have dwelt long upon the Object . To end it , the sensuall man wil thinke Saint Paul much too rigorous , to tie us that are below , to seeke things , that are above . Man is indeede earthly , as Saint Paul said , {αβγδ} : but not wholy so ; not made all of one Element . There is fire in man too , not earth onely . God breathed a soule into him . That s Nomen frigidum , Tertullians terme . The soule ( he meanes in Greeke ) is call'd by name , {αβγδ} . But there s a fire in it ; especially in a soule regenerate . For there s Gods Spirit , which in Scripture is called fire . Saint Paul saith out of the Poet {αβγδ} , we are Gods Generation . The soule is Divinae particula aurae , the God of heavens owne breath . Saint Paul requires then but reason , that , our soules being heavenly , we seeke heavenly things . They sort with them . And though we live on earth , yet may our {αβγδ} be in heaven . We are Citizens of Sion : but there s a Ierusalem , sursum , above , Saint Paul saith , Gal. 4. And there are Riches there , Prov. 8. both riches and honour , Solomon saith . God make us covetous and ambitious there . The riches durable ; Solomon addes that too . But that Riches is Righteousnesse ; seeke that . Seeke that : and then Christ promiseth , the other riches , Adijcientur , shall be cast in over and above , for an advantage . Seeke but things necessarie , they are the things above ; and the other shall be accessary , God will give thee them besides .

The Act remaines ; t is fit , something be said of it . But the houre shall moderate me . The Act here is to Seeke . A word , though weake in sound , powerfull in sense , very significant ; fits the Object . That Arduous , this Laborious ; hard worke craves strength ; {αβγδ} . Pretious things are not profferd ; {αβγδ} , All good things ( saith the Heathen ) the gods sell us , but for paines . The Poet saith , {αβγδ} , vertue will cost sweat . Surely divine things will aske labour . The worlds wealth comes not with a wish ; Gods treasures require seeking . Aske and have , is easie purchase ; heaven is not had so . Indeede Christ saith , {αβγδ} , Aske , and it shall be given you . But there s not a full point . There s Seeke and Knocke , as well as Aske . Bare asking serves not . Petitis & non recipit is , Iames 4. 3. There be Askers that receive not . T is not {αβγδ} onely , but {αβγδ} too , Matth . 7. 7. Things above must be sought . {αβγδ} , containes in it {αβγδ} , and more too ; both {αβγδ} , seeking is with fervencie , T is not to aske alone ; that s nomen frigidum , but to pursue zealously . Qui timidè docet negare . — — He deserves not to find that seekes sligtly .

Saint Paul in the next verse hath the same Object , but a lesse Act , {αβγδ} , minde the things above . That s lesse than to seeke . Cogitare is lesse than Cupere , Cupere lesse than Quaerere . Or say , Saint Paul meanes by that terme , to affect things above . That s lesse too , than this ; but tends to this . For the Spouse cries in the Canticles , Quaesivi , quem diligit anima mea . I sought him whom my soule loveth . As ubi dolor , ibi digitus ; so ubi amor , ibi oculus , a man will looke on what he loves ; looke for it , seeke for it ; separate himselfe , to seeke , saith Solomon ; that is , will put off all lets and encumbrances , for the more exact search . Wisedome which is the Epitome of Pauls {αβγδ} , of all the things above , will be sought for , saith Solomon , as if one sought for silver ; yea as if one sought for gold . The woman in Christs Parable , having lost but a groate , lighted a candle , swept the house for it , and sought diligently . Marie missing her Sonne , went backe a dayes journey to enquire for him : not so finding him , spent three dayes more in seeking him . T was Christ , shee sought : but shee sought him , but as a sonne . Things above are above sonnes . The hearing and obeying of Gods Word , Christs selfe preferres before all kindred .

Iudah sought God tota voluntate , with their whole will , 2 Chron . 15. Moses bids , seeke him , toto corde , with the whole heart , There is a seeking without wish to find , to seeke unwillingly , and there is a willing seeking , without joy in finding ; to seeke , but not heartily . The one would not find at all ; the other cares not much to finde . That s when the Object is base , or not pleasing . But the worth of things above , craves both will and heart , the whole will , and the whole heart of all that seeke them .

Vade ad Formicam Piger , Golazie Christian to the worldling . Learne of him : see how he seekes {αβγδ} , things below . So seeke thou things above . What adventures not the Merchant for his gaine ? Seekes it per saxa , per ignes , by perills , like to Paul , on land , on sea , of Robbers , of wrecke , in watching and wearinesse , cold , hunger , and thirst . There s one in Christs Parable , that sought pearles . Lighting upon one of price , went and sold all he had , to purchase it . A man for Mammon , will doe , that is homely , weare that is course , rise up earely , lie downe late , eate the bread of sorrow , holds himselfe happie , if he may finde it , seeking so . The itch of Honour , scratch till the bloud come , t will abide . T will fawne and flatter , promise and bribe , dissemble injurie , beare indignitie , hazard limme and life . Absolom , to raigne , will kisse and congee every man , he meets . The wonton , how watcheth he his opportunities , sends presents to his Dalilah , hazards Reputation , state , and life , to serve his lust ? How are the children of this world , not onely wiser , as Christ said , but more industrious too , then the children of Light : and that for vile things , for {αβγδ} , but dung , Saint Pauls terme , compared with things above . How much more seriously ought wee to seeke the things above !

Prayer is one kinde of seeking . {αβγδ} , you heard was a peece of {αβγδ} . Pray we may , we must for all things : But for things above , both {αβγδ} , first and more . Learne that by the Lords Prayer . The Hallowing of Gods Name , Comming of his Kingdome , and Doing of his Will , sets before Daily Bread ; and but of sixe petitions , five for spiritual things ; but one for temporall . The Prayer earnest ; {αβγδ} , was in {αβγδ} too ; it must be fervent . Not like that of Saint Austins ; who confesseth hee prayed once for Grace , but softly and faintly , fearing least God might heare him . Reading and hearing Gods Word , that s another kind , and must be with zeale too . The people heard Ezra from morne to noone , Saint Paul till midnight . Shunne prophane fellowship , save in necessitie ; walke with them onely , that talke of things above . That s a third kind . Meditate with David day and night of Gods Law , and imitate the laudable actions of the righteous ; these are kindes also of seeking things above .

To conclude . [ Aske things above of God ; but aske not onely . That s but a peece of seeking . {αβγδ} is in {αβγδ} too ; be fervent in following after heavenly things . As David bids , in Peace , so in all the things above , seeke them , and pursue them . ] The Preachers Rule is too generall , Whatsoever thou dost , doe it omni valde tuo , with all thy power . But in this Act it is requisite , this Act upon this Object , Seeking , and Things above , doe it omni valde tuo , seeke them with all thy power . As Bernard saith of loving God , Tantum dilige , quantum potes , I will say of seeking God , Tantum quaere , quantum potes , Seeke things above , so much as thou art able . Mensura tua sit potestas tua , the measure of thy seeking , must be thy whole might .

A SERMON PREACHED ON THE COLOSSIANS . The two and twentieth Sermon . COL . 3. 9. Lie not one to another .

A Scripture ( I presume ) little pleasing unto you , lesse to my selfe , sorrie that the times should call for such a Text . They doe . Did David live in them , he would say , not in his haste , but in good deliberation Omnis homo mendax , All men are liars . Sathan the Father of lies ( Christ calls him so ) hath ( I thinke ) possest the whole world with his Spirit . He said in Ahabs dayes , Hee would be a lying Spirit in the mouthes of the Prophets . He is now so in all mouthes . Rari quippe boni , Verity is a Raritie ; not a man almost , but is a Leazer . I may better say of our age , than David could of his , that faithfull men are failed from among the sonnes of men . Every man speakes deceitfully to his neighbour ; there is not one , that speakes truth , no not one . Christ once lighting on a man , in whom there was no guile , thought him worthy of an Ecce ; cried , Behold a true Israelite . Whether may I goe , to cry , Ecce homo , here is one ? How long shall I seeke , ere I may cry , {αβγδ} , I have found a Nathanael ? Of all the sinnes against the second Table , the first Table too , the whole Law , there s none so rife , as this . That the Apostle had good reason to exhort the Colossians to avoid this vice , Lie not one to another . Saint Paul here musters a multitude of sinnes together . One hath summ'd them to a dozen . I finde eleven : this is the last , as the basest of them all , the most servile of all sinnes : no Act so abject as to lie . Into that Act , the doe● and the sufferer my Text sunders it selfe , three Termes , and yet the words but two , but two significant in the Greeke . But the latter coucheth two Termes , the Person lying , and the Person lied unto ; Lye not one to another . The two latter termes because coucht together , I will handle together when I have treated of the first , which is the Act , Lye not .

A Precept , but prohibitive , because the Act is naught : Lye not . Pilat askt , Quid est veritas , what is truth ? He might , for he u●ed none , an unjust Iudge . Shall I aske what is a lye ? I can , every man can , define it too well ; we all use it too much . A thing so knowne needes no defining . To lye , is to speake that is false , wittingly , and with purpose to deceive . Some fetch so much almost out of the word , Mentiri , est contra mentem ire , to contradict our owne conscience . But my Text bids , Decline it , not Define it , Lye not .

The Law forbad to lye . Quid Paulo , cum Mose ? What hath the Gospell to doe with the Law ? Christians are freed from it . They are from the Curse of it . But they are bound to obey the Law , the mor●all Law . The Prophet Moses , and the Apostle Paul differ not in the Decalogue . Both have the lesson alike , word for word , differ but in Dialect . He , Lev . 19. 11. Saint Paul here , lye not one to another . Onely Saint Paul wrote to Gentiles , Moses spake to Iewes . But remember Christs Rule , Quod dico vobis , dico omnibus ; both Moses and Saint Paul meant their lesson to all people . No lesson more needefull , but no lesson lesse learned . For the one , Truth is the Cement of all humane Societie . One once said wickedly , Qui nescit dissimulare , nescit vivere . There were no living , were it not for lyes . That s a most leud lie . There s no Societie without Fidelitie , I doe not thinke , the devills doe lye one to another . Yet no lesson lesse learned . Truth keepes a free Schoole , but very scant of Schollers . Lying is the trade , to which all men binde their sonnes . For to what should they else ? It is their Fathers occupation . [ Handie craftes are painefull , straine the strength . Tongue-craft is easie , costs no sweat . ] There is no vertue , but is profest by some , save truth onely . A Patient , a Liberall , a Iust , a Sober man , Ecce hîc , ecce illic , you shall light on here and there . Fidelem autem quis inveniet ? But who ( saith Solomon ) shall finde a faithfull man ? No man speakes truth unto his neighbour , every man lyes .

There is no vice , but some avoid it . Caius is no Leacher , Titius , no drunkard , Sempronius no thiefe ; but haply lyars all . Pharisee no Adulterer , no Extortioner , he saith ; but an errant lyar ; for an Hypocrite . Wee pardon the Gentiles ; their Religion was all lyes . Their gods lyars too . Mercurie both a lyer , and a thiefe . We excuse Iewes too in part . The Law bound them from lyes , but the Law alone . But a lye in the mouth of a Christian is a sinne out of measure sinfull . The Gospell binds us too . Yea I will pardon the Papist in part too , though a Christian , as we are . Wee have more light than hee . The Bible is forbidden him : and the Priest preaches seldome . We have the Scriptures free . Not a house almost , but hath , if not a Bible , a Testament at least . We heare divine Service every Sunday , besides the Feasts of Saints , in our owne tongue , not in Latin , as they doe . And in many Churches Sermons too , two Sermons haply in one day , some three in one weeke . Many of our lay people presume to reason too of deepe points of Religion .

Yet to the shame of our prosession , to the disgrace of the Gospell , wee all , for all this lye one unto another , with the same tongue sing praysings unto God , and speake leazings to our neighbours . Let no man be offended at my saying , all , say the Peacher lyes in that . Hee that shall , I doubt will not deserve to bee excepted . His conscience will tell him , I belye not him : If I doe hyperbolize , I but doe as David did , Omnis homo mendax . Say not , t was in haste : for S. Paul cites it to the Romans , as sayd by him advisedly . What he then sayd , wee now see . My calling occasions me a retired life ; I cannot observe much . But besides mine owne observing , I heare all men complaine , that not a man almost makes conscience of a lye .

Some haply will not doubt to give David the lye too , for calling all men lyars . Shall I show the generality by Induction ? 1. Be beggers first and poore people . Their precedence in this case is no disparagement to better persons . T is a base part , ad best beseemes base persons . They professe lying , all lying ; their hands also lye . They must lye and steale ; else they shall sterve . 2. The Tradesman and Artificer , I will not say professes it ; and yet his tongue useth that very terme , when he speakes falsely , saith I professe ; Falsehood , he might adde ; double falsehood , as the begger did before ; hath a lying hand too , not a mouth oely , gives false measure and false waight . 3. The country people , heretofore more just , are now turnd lyars too . 4. Patients complaine of imposture in Physitians ; Clients in men of Law . 5. In Courts of judicature , every false answer is alye , ad every wrong sentence is a lye . There are many of the one , too many of the other . 6. The gentleman will not endure the word , but he will doe the thing ; speake a lye , sweare it often . Higher it becomes mee not to goe . But Machiavell and the Devill have taught Princes to disguise , not to their people onely , but one unto another . To end my induction , I must say of our Land , as the Prophet doth of Niniveh , It is full , universa , it is all full of lyes .

You see the act , Mentiri , to lye , wee doe it , and it is a precept here , but prophibitive . Heres withall , a vide ne feceris , see thou doe it not ; Nolite saith the Apostle , doe not lye . Why Nolite , doe it not ? One bids , doe worse , Iura perjura ; bids sweare , forsweare : as if a lye were too single a sinne , bids line it with an oath . The reasons for the Nolite are many , heare a few .

1. You have heard already , that is base , servile , {αβγδ} , Plutarchs word , a qualitie fitter for a bondslave , then an ingenuous man ; and that s the cause a Gentleman forsooth though he lye indeed , yet will stab him , that shall chaleng him . Though hee does it , you may not say he does it . Nay , if I misremember not , it was a Parasite in the comedie , i . a servile fellow , that cryed , Mentiri non est meum , sayd , it beseemed not him to lye . Insomuch that the Persians , a proud people , of the two things they most disdained , made this the one , Debere & Mentiri , to be in debt , and to lye . They taught their sonnes from five yeares old to 20 , {αβγδ} , to ride , and shoote , and to speake exact truth : and one of their Kings , Artaxerxes commanded three nayles to bee driven through the tongue of a man , that had lyed to him .

2. Whence note , as an obitèr , another argument against it , that lying is a vice hatefull even to the Heathens . A man that speakes one thing , meanes another , Achilles saith in Homer , {αβγδ} , he hated a lyar , as he hated hell .

3. Another toucht before too , t is from the Devill . Hee made the first lye in the world ; and a reprobate made the second , Cain ; and sO became his sonne . For so Christ saith , the Devill is a lyar , & Pater ejus , and his father , i . the lyars father , that is , Cains . The lyar , Sathans sonne , and Cains brother . It is not my conceit , but Saint Austins . God make me sonne to him ; Hee is the God of truth . God make me Christs Disciple ; Hee is Amen . God lyes not , Saint Paul saith ; saith more , {αβγδ} , t is impossible for God to lye . Hee can doe all things , but not lye .

4. Another , t is a wound unto my credit , a mortall wound . He that heares me lye once , will never trust me more . Ne vera quidem dicenti , saith the Oratour , no not when I speake the truth . Hee will thinke I lye then also . Nay , Ne jurato quidem , one will not trust a lyar , though he sweare . Stab not another for giving thee the lye ; thou stab'st thy selfe by making it . As good to dye , as lye . Heard wee it sayd before , Qui nescit dissimulare , nescit vivere , I cannot live , if I may not lye ? Nay rather but a lyar is a living corpse , a dead man , though hee live . Civiliter mortuus . To what end doe I live , if no man will beleeve me ? Nay nor wilt thou beleeve another , if thou lye thy selfe : thou wilt doubt , he doth so too . T is time thy grave bee made when thou wilt not trust thy neighbour , nor thy neighbour may trust thee .

5. Another worse then this , It makes thee a meere abject , despicable vile creature : not onely none will trust thee , but all will shunne thee , loath thee . David will not let a lyar dwell with him , no , not come in his sight .

6. But one more , but a worse , farre worse then that . God hates the lyar , his soule abhorres him , Solomon saith ; curses him too , that s worse . The lyar haply cares not for his love : let him hate him , so he hurt him not . But God will destroy him , David saith . Hee shall perish , his sonne saith , Solomon . Worse yet , farre worse . By perishing was meant but temporall woe ; he shall have eternall too . He were happy , might he perish , and no more . But the wise man addes , the mouth that lyes , ( occidit animam ) slayes the soule . That s but Apocrypha . But Christ saith ( that s canonicall ) that without shall be dogges , without , i . shut out , shut out of heaven , throwne into hell , whosoever is a lover , or a maker of lyes . Heare me , Oh heare me , miserable man , whosoever art a lyar , miserere animae tuae . Though thou care not for thy stage , for thy credit , for thy life ; yet pittie thy poore soule . Lose not so rich a Iewell for a base lye . Nay t is not lost onely ; thou wert happy then , if mans soule perishing were but vanishing , like the beasts . But t is doom'd to paines eternall , to everlasting fire . Men make lyes light sinnes ; see what God makes them , by the paine .

The rest of my Text will bee woond up in few words : I have therefore beene , and shall be yet the longer in this terme , Nolite , doe not lye . The Apostles prohibition so abundantly proved , the lyar will not dare deny . But he will distinguish ; Logick gives him that leave . Lyes are not all alike : some are but Iocosa , other Officosa , the worst Pernitiosa . The last sort all men grant unlawfull , malitious lyes . The Pope , who dispenseth with all sinnes , cannot with them , Bellarmine saith . But haply Saint Pauls precept meanes not the other too . Saint Paul doth not in lyes , as Christ did in oaths , put Omnino in his precept . He said , Sweare not at all . T is not here , lye not at all . Nay though Christ added Omnino , forbad to sweare at all : yet I may sweare sometimes ; as when the Magistrate bids . Much more may I lie , since Omnino is not here . I answer ; first , Christs prohibition was but of swearing privately ; and Omnino meant not the times of swearing , but the kinds of oaths . Sweare not at all , i . not by any thing ; by heaven or earth , by thy head , or by Ierusalem . Secondly , precepts negative doe Obligare ad semper , the Schooles phrase ; their tie is straighter then affirmatives . This of Saint Pauls being such needs no Omnino , meanes without it all sorts of lyes : Lye not any lye at any time . For Omne mendacium as Saint Augustine saith often ) all lyes are sinnes . And though Paul doe not , the sonne of Sirak doth , addes Omnino this precept , 7. 14. forbids {αβγδ} , lye not any lye at all .

The lye , that s cald Iocosum , is not a lye indeede . The speaker utters it , but the hearer knowes , he meanes not , as hee speakes . Hee speakes not to deceive , but to delight in hyperbole , in allegorie , or ironie . It is Fictio , nor Mendacium . Who will call Esops Fables lyes ? It is a Parable , not a lye , that Iotham spake to Gedeons sonnes , The trees went forth to annoint a King . Nathans tale to David of the poore mans little Lambe taken from him by the rich man , is no lye , but a similitude . There are some idle fictions of Iesters and parasites made for disport . Their conceipts are Iocosa , but they are not Mandacia ; the hearers laugh at them , but they beleeve them not . But though I say , they are no lyes , I will not say , that they are altogether lawfull . Men doe delight in them ; I doubt God doth not .

The third sort of lye we call Officiosum , made neither idlely to please , nor maliciously to hurt , but meerely for the good nad safety of my brother . Whether Saint Paul prohibit this , many make question : a question Saint Augustine calls Latebrocissimam , full of unkind cases , odious to answer . If I will not give leave to such a lye , I shall be charged with Inhumanitie . I will put some cases briefly . A womans chastitie is assaulted , I can save it by a lye . My neighbours mony is in danger of a Theefe , haply all he hath is in hazzard by a Robber ; nay his life sought by an enemy . I can save this by a lye . Shall I be so inofficious , so precise , so hard hearted , to leave her to the ravisher , him to the murtherer , on so poore a scruple of conscience , as a lye ? It is haply no sinne in such a case . Say it is ; an non modica est , is it not a little one ? May I not lye thus ? I answer , I may not . Nor doe I thereby leave them inhumanely to the perills . I shall intrude else boldly into Gods office : Salus à Domino , deliverance is the Lords . I will pray and hope Gods providence will save them . If not , yet I will not sinne against my soule , preferre my neighbours honour , goods , or life , before my soule . The sinne ( thou sayst ) is little , yet a sinne . The least sinne slaies a soule . Yet haply not this sinne , a lye . Even this , you heard before , Os quod mentitur , the mouth that lyes , it slayes the soule . Nay Saint Austine is austerer yet , puts a case harder . What if my lye may save my neighbours soule ? I may not lye for that neither . Nor is the case hard , though it seeme so . For shall I lose my soule , to save my neighbours ? That case rather were hard . God bids me love him , but not lose my soule for him . This is Saint Austins judgement , the soundest of the Fathers , and all judicious Divines subscribe to it . The Schoole maintaines it too .

The ●esuits sinne the greater , and the Seminarie Priests , who to escape the paine of lawes , lye and forsweare too . Their doctrine condemnes lying , as ours doth ; yet they use it all . As for Saint Pauls prohibition , they presume , they have provided not to trespasse it , by their new invented art of equivocation and mentall reservation ; by which they may maintaine the most monstrous lye , that the wit of ma can make .

T is time I end this terme . The officious lye is lighter then some other sinne : avoyd it for all that . It hath waight enough in it , to sinke a soule downe unto hell . Art hath given a faire epithet to a foule thing . It is Officiosum ; but it is Mendacium . Thou maist doe an office to thy neighbour by a lye : but it is not the office of a Christian for to lye . Nay there s a Padde too in the word , comes not haply from Officium , but from Officere : that word meanes mischiefe . Let it meane , as it is taken , my neighbours good : yet I must not lye . I learne of Saint Paul that lesson , that I may not doe evill , that good may come of it . Will I rob , to give almes ? will I kill my keeper to free my selfe from Iayle ? A chast woman , if shee can , will let a lustfull man rather murther her , then ravish her . Be as precise in veritate , as thou wouldst be in castitate , Saint Austin bids . For verity is the soules virginitie . Lyes ( saith Saint Basil ) are the Devills brats . Let not Sathan beget his bastards on thy body . The name of a Precisian is no praise . But God make me worthy to be cald one in this point ; not to lye , Omnino , any lye , a any time . I have done with it .

I would not say nothing , though not much of the rest , one to another , Invicem . Two persons in one word , the maker of the lye , and he to whom ts made . Of both joyntly . All lyes are not made Invicem , by man to man ; some lyes are made to God . Cains was , his Nescio . Hee answerd God , he knew not where his brother Abel was , comming newly from killing him . Ananias and Sapphiraes was , unto the holy Ghost . So are all falsE answers , and falsE oaths before a Magistrate ; he is Gods substitute . My text meanes lyes made but to men , to private men , Lye not one to another . The subject here , being cought , is without note of quantitie , gives the lyar advantage to pleade priviledge : hee is haply excepted . Saint Paul meanes not all : hee does not say , Lye no man to another . The Physitian may , for feare of discomforting his patient ; the Lawyer may , for fearie of discouraging his Client . The Magistrate may in policie , Plato sayd , divine Plato , but a bad divine in that . No man at all may . The subject is generall , though there be no note . All Logitians know that an Indefinite proposition , in materia necessaria , is as an universall . But if the lyar will have needs a note : let him compare this place with the parallell , Ephes . 4. 25. There s Vnusquisque expresly . Speake truth , ( saith Saint Paul there ) {αβγδ} , every ma to his neighbour .

Surely the Physitian , and the Magistrage much more , especially a King may sometimes suppresse his meaning , any man may . I am not ever bound to tell all truth : but I am ever bound , that all be truth I tell . I may dissimulare , dissemble in one sense , i . conceale that , which reveald would hurt mee , or my friend . But I may not dissemble , i . say that is false , either for my selfe or him . It is not a lye , cum silendo absconditur verum , sed cum loquendo promitur falsum , when silence conceales something that is true , but thwen speech utters something that is false . And say ( if you please ) wee may conster candidè that speech of the French King , Qui nescit dissimulare , nescit regnare , hee that cannot keepe counsell is not fit to be a King . But what shall wee doe now for the Seminarie Priest , and the lying Iesuite ? I would releeve them too . Heare Loiolite and thy fellow . Wantest thou a Text to license thee to lye ? That would bee better then Popes breefe . Looke in the Latin Bible , Ephes . 4. 25. T is no matter for the English , that s hereticall : nor for the Greeke , that s corrupt too . The councell of Trent htah authorized the Latin , the vulgar Latin so decide all doubts . Saint Paul bids thee there deponere mendacium , when thou commest to be examined , he bids thee depose lyes . Why did not the Rhemists translation turne it so ?

As lyes may not bee made by any man ; so may they neither bee made to any man : but not to some especially . Not to a Father . Scelus est parenti proloqui mendacium , one saith in the Comedie , he is a very wicked sonne , that will lye unto his Father . NOt to a simple man : God will punish thee the more for abusing his credulitie , and the greater hurt hee suffers by beleeving thee , the heavier thy judgement will bee for beguiling him . Cretisa cum Cretensi , lye to the lyar , if thou wilt needs lye .

To conclude , beware to be a lyar , lest thou also proove a theefe . The one is so neare of kinne unto the other , that once Erasmus sayd , da mihi mendacem , & ego ostendam tibi furem ; doe thou show mee a a lyar , and I le show thee a theefe . Beloved brethren , I beseech you by Christ Iesus , who calls himselfe the Truth , avoyd this base , this soule-slaying sinne . You that yet have not used it , pray God you never may . You that have , aske mercy , and never lye againe . The speech was meeke and pious of one of Iobs three friends , If I have done wickedly , I will doe no more . Will many a meane Christian rather starve then steale ? Then will a true Israelite , a right Nathanael say , I will begge , I will starve , I will rather die then lye . Lye no man to his neighbour : you have heard the paine of lyars . Speak every man the truth ; they shall prosper that love it . It is his promise that is immutable , the God that cannot lye : who will neither faile nor forsake such as depend on him , but watches to accomplish and make good every iota of his word and will , in his good time . And that wee may all doe what the Apostle here injoynes ; The God of truth expell the spirit of lyes out of all hearts ; and guide us by his Spirit of truth for Truthes sake , i . Christ Iesus , to which three sacred persons of the blesed Deity be all honour , &c.

A SERMON PREACHED ON TIMOTHIE . The three and twentieth Sermon . 2 TIM . 2. 19. And , let everie one that calleth on , or , nameth Christs name , depart from iniquitie .

PAVL saith , and Peter too , and the Prophet Ioel too , Quisquis invocaverit , Whosoever shall call on the name of the Lord , he shall be saved : they adde no such Article , as the avoiding of iniquitie . A lesson , which a Libertine will like well . Heaven so is had easily . The Law is idle ; t is Faith saves , faith onely , Absque operibus , Saint Paul excluded workes . It onely puts us into Christ ; and there is no condemnation to them that are in Christ . T is all true ; for t is all Scripture . But t is true too , and Scripture too , said by Christs selfe . Non quisquis , not every one that saith , Lord , Lord , shall enter into heaven . Mistake not Saint Paul nor Saint Peter , nor the Prophet . T is true they say , but in Christs sense . T is not {αβγδ} , but {αβγδ} , Matt . 7. 21. Not the Namer of Christs Name , but the Doer of Gods Will , that shall be saved : and Gods Will is in his Law . Sure is my salvation , if God have elected me : T is seald : hee knowes all his . But how shall I assure that election to my selfe ? Haply I am his . I hope it . But I would be sure . Saint Peter bids me ; Make your election sure . How shall ? He that bids mee , tells me ; by vertue , temperance , patience , pietie kindnesse , and love . Peter is but Pauls Paraphast ; they specially expound this generall , departure from iniquitie .

This is a second seale . There s one before , but Quoad Deum ; t is Gods knowledge . That s a secret hid from me . This is Quoad nos : It assures me , that I am Gods Elect to life . But the word Seale is singular , shall I multiple ? My text warrants me , the first word ( And ) one word , but waightie . Mens Ifs and Ands often are idle . Gods smallest particle hath his poise , couples this clause to the precedent . It was a seale , God knowes who are his , and so is this , Let every man , &c. The fall of others from their faith , whom I once thought Gods elect , Sathans affronting me with mine infirmities , and affrighting me with Gods Iustice , affliction sharpe and frequent , may shake and stagger me , make me question mine own faith . But if my conscience shall not checke me with sin , willfull and presumptuous , if my hearts delight hath beene ever in Gods Law , and my study to my strength to abandon all iniquitie , soundly without guile , and humbly without pride : t is a seale unto my soule to make it sure , it shall be saved . Enough of this Particle , an non modica est , is it not a little one ? Come we to the maine Text ; a Text worthy attention , and a lesson worth their learning , that wish to have their Salvation under seale ; Let every one , &c.

It is an Inhibition to all Christians against sinne . Delivered in the lumpe it will be tedious ; taken in sunder it hath these severalls ; the Persons , and their Amplitude , in the Subject ; the Act , and his Object , in the Predicate . The Persons , Christians , {αβγδ} , the namer of Christs Name . The Amplitude , all Christians , {αβγδ} , Every one that nameth it . The Act , Forsaking , Let such an one Deapart . The Object , Sinne , Depart from iniquitie Let every one , that nameth , or that calleth on Christs name , depart from iniquitie . To speak of these particulars , I humbly pray Gods assistance , and your Patience . First for the Persons .

The Persons here Inhibited , are the Names of Christs Name ; a Phrase not frequent ; translated therefore diversly ; In the Geneva Bibles , the Callers on Christs name ; that is , by an Hypallage , as sundry late learned Expositors doe conster it , those that are named by Christs name , or on whom Christs name is called , surnamed by Christ , i . Christians , Professors of Christ and his Gospell . I will not curiously examine the Phrase . The Pulpit professeth not Grammar , but Divinitie . Take it whether way you please , Actively , or Passively , Christs name is enemie to iniquitie .

Be it but Active ; though that Acception have lesse argument , an lesse life ; yet it will serve so . First , hath Christ any name ? Is hee not God ? God is {αβγδ} , Trismegistus saith , an Heathen . So do Chrysostome , and Damascene . For t is Pluralitie , that needes names . God is but one , and so {αβγδ} , namelesse , saith Nazianzen . Not God the Father onely , but Christ too . What is his name ? Or his Sonnes name ? Canst thou tell ? saith Solomon . But Christ was man too , not God onely . {αβγδ} , say those Fathers ; his divine nature needs no name , But he had two as he was man , Iesus and Christ . Hee that names either , let him shunne sinne . For his name is holy . For t is Gods , though as man ; {αβγδ} , Epiphanius terme , Christs name is holy . The mouth of an unholy man should not dare speake it . Solomon saith , a Proverbe fits not a fooles mouth . Lesse doth Gods name the lippes of a Libertine . The seaven sonnes of Sceva in the Acts , wicked exorcists , when to cast out a devill , they presumed to name Christs name , to adjure him by Iesus ; the possessedperson ranne on them , and wounded them . The feend in the Gospell , that cryed , Iesus of Nazareth , Christ rebukt him , bad him , Peace .

T is {αβγδ} , the Fathers word . Gods name is fearefull , David saith . It should be to the Speaker , to the blaspemous speaker , that oathes it out at every word . Surely t is to the hearer , {αβγδ} , not verendum onely as Chrysostom cals the Sacraments , {αβγδ} , to which wee must not come , but with an holy feare ; but Horrendum , frightfull , at which the hearers haire shall stand . How dares the wicked Swearer name it ? not vainely onely , ( God will punish that ) but falsely often . How feares he not , lest as in the Law , the harlot drinking of the cursed water , her thigh rotted , and her belly burst , so his prophane tongue , at the pronouncing of that name , should swell , and cleave to the roofe of his mouth ? Thou prophane man , if thou feare not God , then name not God . If thou feare him not , as a Sonne his Father ; feare him , as a Felon does his Iudge . Name not his wounds ; lest the feend wound thee , as he did the Sonnes of Sceva . Nor his heart ; lest a dart from heaven pierce thy heart , as it did Iulians . Nor his Soule ; lest Sathan enter thy Soule , as he did Iudas his , and fill thee full of iniquity , and bring thee to destruction both o body and soule . Thy uncleane mouth defiles his holy name .

There s a naming of Christ , lawfull and holy . T is in Prayer ; calling on Christs name , as some of your Bookes have it . For Prayer must be in Christs name . [ Some prayers have it in the entrance , many in the middes , all in the end . ] Christians conclude their Petitions with this close , through Iesus Christ our Lord . Some are directly made to Christ . But Christ may not be named so neither by leud men . God bids us pray , call on his name , Invocame , saith God . T is an act , a speciall act , an office of religion , {αβγδ} , a service highly pleasing him , {αβγδ} above all offrings . But from the mouth of a bad man , t is an Abomination ; Gods eare abhorres it . Prayer availes much , Saint Iames saith ; but t is Oratio justi , the prayer of a righteous man . Sinners prayers God heares not , Iohn 9. Why should he ? heare him {αβγδ} , in his prayers , that will not heare him {αβγδ} , in his Lawes ? saith Chrysostome . How can he ? His sinne outcries his prayer . Rectos decet Laudatio , the Psalme saith , Prayer beseemes Saints . His eares open to them , Saint Peter saith . Paul bids in Prayer , lift up pure hands ; call on him with pure heart , here ver. 22. Pray , de Carne pudica , & anima innocenti , saith Tert . with a body chast , and a soule harmelesse . To end this , impium precari , imprecari est , a Fathers words , the wicked mans prayer proves a curse to him . God will turne it into sinne , Psalme 109.

Now take it passively , {αβγδ} : He that is named by Christs name , the Christian . [ T is not every man , that names the name of God : every man doth that . The naturall man doth , without Scripture , without grace . You will say Atheists doe not . They are monsters , not men . But t is every man , that names the name of Christ . The namers of God , i . They on whom Gods name is cald , t is fit , they also shunne iniquity . And many heathens , who never heard of Christ , have beene just men . But Christianity craves it farre more . Am I but {αβγδ} , as Ignatius was surnamed , beare I Gods name ? that were enough . But I am {αβγδ} . ] I beare Christs name ; my forehead was signed with his Crosse at my Baptisme . I am bound eo nomine , faster bound to good behavious . The Law bindes me from evill , Non occides , non moechaberis , It forbids murther , whoredome , theft . I he Gosspell does much more , loosens not the Law , but makes it straighter . Call but Racha , thou killest : looke but on a woman , and lust ; t is Adultery . The Gospell hampers not the hands onely ; bindes the heart too : {αβγδ} , cleanse your hands , {αβγδ} , purge your hearts , Iames 4. 8.

Arthou {αβγδ} , named of Christ ? We all are , many wayes . Every one bindes from iniquity . We are Christs , Paul saith . Christs what ? Christs Servants : Paul , Peter , Iames , and Iude title themselves so . T is not proper to them : We are too . All that are cald , are so . 1 Cor . 7. Christ will be served in righteousnesse , saith old Zachary in his song . Christs Disciples . T is fit they learne ; how else Disciples ? fit , they learne of him ; how else Christs Disciples ? Discite ex me . Hee ful fild all righteousnesse . In him was not , nor in us must be any iniquity . Christs Friends , Iohn 15. Abraham was Gods : so Esay calles him . We his Seed by Faith , are Christs . A friend is Alter Idem , another selfe . Then as Christ was , we must be , voide of all guile , righteous like him . Christs Members , Pauls terme too . He is our head . All sin is spirituall fornication ; iniquity is an harlot ; we call Peccatum , quasi pellicatum ; and shall we make the member of Christ , the member of an harlot ? Iniquity , all sinne , will rend us off from Christ , concorporate us with Sathan . The members of a body must be homogeneall , all of one kind . Else it is a Monster . Christs Brethren . For Christs Father is ours too ; Christs selfe saith . Fraternity craves conformity ; God craves it , {αβγδ} , Rom. 8. 29. There are Brethren in evill , Simeon and Levi . That Brotherhood will not fit Christ . He will not accomodate himselfe to us ; we must to him . Iniquity is not sister unto Truth : We must abandon it , to be Christs Brethren . The {αβγδ} , the conformity , God that craves it , consters it ; it must be {αβγδ} , to his image ; and it ( Paul tels us ) is in righteousnesse and holinesse ; {αβγδ} , saith Gregory Nyssen , in alienation from all evill . Lastly , Christs coheires , Rom. 8. His inheritance is Gods Kingdome . But {αβγδ} , the violent and the fraudulent , Paul saith , shall not inherite the Kingdome of God . All on whom Christs name is cald any way must depart from iniquity .

Let the Atheist be a Libertine , set light Gods Lawes , make conscience of no sinne , no sort of sinne , no degree of sinne , proceed , exceed in sinne , be a graduate in ungratiousnesse . Let the Publicane be a sinner , {αβγδ} , Luke 18. 13. branded with an article , a grand , an hainous , a superlative sinner . His Profession is {αβγδ} , Saint Basils word , {αβγδ} , rapine and robbery , all manner of iniquitie . Thou art a Christian , bearest Christs name . He that hath called thee by his name , hath also called thee to his work . His worke is Righteousnesse ; both his worke , and his name , Iehova Tsidkenu , Ier. 23. 6. [ Then cast off {αβγδ} , unrighteousnesse , called here Iniquitie . Christ calls not unto that , but unto HOlinessse , Paul saith , unto Truth , 2 Thes . 2 Paul saith , toliberty too , Gal. 5. 13. But not to carnall libertie ; he so expounds himselfe : to libertie , not to licentiousnesse . The world hath many Callings , some but bad . But Christs ( Paul saith ) is {αβγδ} , an holy calling , 2 Tim . 1. Paul prayes the Ephesians to walke worthy their vocation . T is our lesson too . Christianitie is our Calling ; and Iniquitie is unworthy the calling of a Christian .

Iniquitie disparages Christianitie . Christians Gods progenie , {αβγδ} saith Paul out of the Poet . Sin Satans Brat , {αβγδ} , he is her Father , Christ saith ; Satans bastard , begotten on concupiscence , an Harlot , Iames 1. 15. This is {αβγδ} , Pauls terme , an unequall and base match . Not onely disparages ; it discred it s too . There s a Lutheran calls Calvinists , for some absurdities , he saw in some , baptized Iewes . It doth more , dishonours God . His name {αβγδ} , is raild on through you , saith the Apostle to the Romans . Nathan saith , Davids sinne caused Gods enemies to blaspheme . Worse it yet ; t is {αβγδ} , a scandall to the Gentile , fraies them from the Gospell , Gentile and Iew both . The Turke is confirmed in his Mahometrie , the Iew in Infidelitie , through the wicked lives of Christians [ The latter blasphemously calls Evangelium {αβγδ} a religion of iniquitie . ] Nay it offends not onely those that are without the Church , Gentiles and Iewes , but some within it too , Papists , Christians , though Heretickes , disallow our Doctrine , for our lives . They have small reason ; Loripedem rectus derideat , — let them amend theirs . If Doctrine be disabled for mens maners ; Popery must not glory . Sinne cannot be more sinnefull , than at Rome . Protestants sinne too much , too many , But Papists will not rise in judgement against Protestants . God reforme both , and make us give better example unto Infidells .

One Temple may not hold Gods Arke and Dagon . Mans heart , Gods Temple , if it take in Christ , must put out Satan . What are sinnes , but young Satans ? Mary Magdalens seven devills were but so many sinnes , the Fathers say . Devills endure not , where Christ is . The Feends crie to Christ , Quid nobis , & tibi , what have we to doe with thee ? Christ may better say to Belial , Quid mihi , & tibi , what have I to doe with thee ? Paul saith it for him , Quae conventio ? There s no fellowship betweene Christ , and Belial . They that are Christs , have crucified the flesh , with all the lusts of it , Pauls speech too . Bethel must not be made Bethaven , Gods house , sinnes house . To end this ; If thy licentious friend , who is but SatansPandar , if Sathans selfe incite thee unto sinne ; if thine owne lusts egge thee to evill : shew them this seale ; t will silence them . Thou maist doe no iniquitie , for thou art {αβγδ} , thou art called by Christs name ?

Heathens gods , wicked themselves , might haply , licence their Adorers to be leud . Clemens calls Iupiter {αβγδ} , both unholy and unjust , the Father of the gods . [ His sonnes and daughters like their Sire ; witnesse Baccus and Venus , and the great Hercules , who ravisht 50. Virgins in one night . ] {αβγδ} , Socrates in his story calls them all , impure and wicked . But the God of Christians being himselfe righteous , Psal . 145. both himselfe and his Sonne , will have their worshippers righteous too . Himselfe is holy , {αβγδ} saith Iosuah . All three persons are Sanctus , sanctus , sanctus , the Cherubs crie in Esay . In God is no iniquity , saith David . Plato an Heathen doubles the Negative , {αβγδ} . The Angels tripled the affirmative , Holy , holy , holy . So must they be , that beare his name , imitatores Dei , Paul bids , followers of God . Gods selfe bids estote sancti Gods owne cry , in the 11. of Leviticus , Bee yee holy , because I am holy . All things belonging to his service must be so . Time , his Sabbath an holy day , Exod . 31. Place , his Temple , Sanctuarium . Persons , his Levites holy , Ezra 3. 1. His singers holy , there too . His vessels holy , there all . His Offerings holy , {αβγδ} , his Priests holy , {αβγδ} . The very ground where God is present , holy ground , Exod . 3. I am too long in this ; I leave it .

The note is next , t is universall , {αβγδ} , it must bee every Christian . Princes are not priviledgd , Caesars selfe is not exempt . Imperiall Crownes are crested with the Crosse ; which is Christs cognisance . So are their Mounds & Scepters . That cognisance is there recognisance though Soveraignes , yet of service unto God , and you heard old Zacharie sing , God must be served in righteousnesse and holinesse . Kings are Custodes utriusque Tabulae , keepers of both Tables of the Law : not to see them kept by their subjects onely , but themselves to keepe them too . This theme fits not this place ; Caesar is not here .

There s one order too of Catholickes under this universall , that beares Christs name above the rest , his soveraigne name , at which every knee doth bow , Iesus . S. Bennet , Francis , Dominic , and other monks , surname other societies . These will be cald Iesuites . T is well , were they {αβγδ} right bearers of his name , would expres it in their lives , save by their preaching , his people from their sins . Stocks call names , Fontes officiorō . They should be monitors , vertues remebrancers . Ex bono nomine bona praesumptio , saith Panormitane , there s presumption , good hope from a good name . But t is but presumption . Absalom signifies , a Father of peace , was a sonne of rebellion . Iesuits are {αβγδ} , nothing lesse , then their name sounds . Not Saviours , but destroyers ; that s Abaddon and Apollyon , Hells name in the Apocalypse . Two famous Neapolitane murtherers had their names , the one , Pater noster , the other , Ave Maria . Iesuits named of him , in whom was none iniquity , Paul saith . They the Popes Enginer's of all iniquity : fit their Founders name better , Ignatians , men of fire , of combustion , boutifeu's of rebelion . Like Elymas in the Acts , full of all mischiefe , enemies of all righteousnesse , the impostors of the world . And yet is this Iesuite a Puritane too , a Popish Puritane . An holy Father ; but like holy Father Pope , Lambe-skind , but Dragon-tayld . Like the Locusts in the Apocalypse , faced like men , but toothed like Lions . Sanctitie in weed , in word , in looke ▪ but in act nought but iniquitie . This theme may haply fit this place . Some Iesuite may bee here , or some Iesuited Catholicke .

Let me not be partiall , Papists are not the sole Irregulars : some of our selves neede reducing to this rule . There is a generation pure in their owne eyes ; ( Salomon saith it , not I ) that name Christ daily , hourely , serve God in seeming more then any ; cry Templum Domini , the Temple of the Lord still in their mouth , their feete still in the Temple of the Lord ; preach and heare Scripture , as the Pharisee fasted , bis in Sabbatho , twice in the weeke , twice or thrice too on the Sabbath . But they are not washed from their filthinesse ; Salomon addes that too , not I. Servers of God , but deceivers of men . All holinesse in their words , all unrighteousnesse in their acts . Keepers of the Law , but of one table onely ; have but one God , abhorre Idols , sweare not , sanctifie the Lords day . But if theft , murther , adultery , parents dishonour , and false witnesse bee to bee consterd either by Christs Commentarie , or their owne Catechismes , so loose in all these lawes , that their dissembled sanctitie doth but double their iniquitie , and their naming of Christ , is but the shaming of the Gospell . Christ , whom they name , or in the passive sense , by whom they are named ( as they brag ) above their brethren , he had no guile ( Saint Peter saith ) found in his mouth : no truth in theirs .

In this I know I please not many . That s all one . I must bee zealous in Gods cause . They often are in idle things ; let me be once in serious argument . Let me not mock God , and cosen men , seeme precise , but be prophane . If I will call on the name of Christ , let mee leave iniquitie . [ Art thou a Tradesman ? and yet why am I so particular ? All sorts fault in this folly ; let mee speake to all at once . ] Thou namest Christ , hearest his word , weekely , daily if thou canst , readest the Scriptures , instructest thy children , and thy servants , prayest with them privately , assiduously . Thou dost well ; who but Ismael will mocke Isaac for these things ? But thou that dost these things , wilt thou have in thy shop false waights , false measures , in thy mouth false words , say and lye , protest and leaze ; in thy mind false meaning , in thy brest a double heart ? Wilt thou defraud , oppresse ; promise , but deceive ; flatter , but betray ; slander thy brother ; be a Woolfe , a Goate , a Lion ; a Goate in thy lust , a Woolfe in thy ravage , a Lyon in thy wrath ? make conscience of no sinne , so it may bee done in secret ? I know what some will say ; that I slander holy men . But let such a sayer examine his owne heart , if he be not such ; a Pharisee in face , but a Publican in heart , a namer of Christ , but a doer of iniquity .

Beloved Brethren , be no man advocate to hypocrisie . Say not , there are none such . Thou that are one , cry God mercy , noli peccare ampliùs , sinne not so no more . Thinke not , thou art unseene . The Lions case could not shroud Esops Asse ; his eares bewrayed him . Men that use thee , spie thee , see thy dissimulation . Thy ravin and covin cannot bee maskt ; eyther bee what thou seemest , or seeme what thou art ; eyther name not Christ , or depart from iniquity . God gets more discredit by thee , then by the Atheist . For thy counterfeit puritie is a drawer of Disciples ; whom ( as Christ saith of the Pharisees ) the Fathers of thy sect ) thou makest twofold the children of Hell , more then thy selfe . Are my words smart ? pardon them : kicking argues a gall . I will be milder , and beseech you in his bowels , whom you name , name him still , heare his word , duly , daily , if you will . But heare not onely , keepe it too . His Father is the God of truth , his Gospell is the word of truth . Vse truth then in your words , in your actions , in all things . Fie , that a caller on Gods name should be a leazer , a dissembling deceiver . I will never hold a man a sincere Christian , a right Nathanael , in whom is any guile .

You will thinke me partiall yet ; Physitian heale thy selfe . Is the Preacher onely priviledged ? hee is not . My Text binds all , the Preacher above all . [ Paul saith , Let every man . He is Gods man , Vir Dei , Prophets were cald so . If every man , then Gods man most . ] Hee names Christ more then any , beares Christs name more then any . We are Gods stewards , Christs Souldiers , Christs Ministers , Christs Embassadours , Pauls termes all . More then his Disciples ; lay men are so too , all Christians . Preachers are his Apostles , cald and culd out more specially for his service . Pauls admonition meanes us most . God will be sanctified of them , that come neare him , Moses told Aaron , Bee cleane , yee that be the bearers of Gods vessells , Esay bids ; that attend his Tabernacle , beare his Arke , waite at his Altar . Shall I be so shamelesse to commit , what I condemne , doe that my selfe , which I censure in another ? Shall I be {αβγδ} , utterly unexcusable , Pauls terme ? Thou that preachest against theft , dost thou steale ? saith hee . Shall I so braze my brow , to love strong drinke , and reproove drunkennesse , haunt strange women , and taxe harlottrie ? exhort to temperance , and be a belly-god ? Shall I preach against oppression , against pride , against hypocrisie , and my selfe be a griper , an aspirer , adissembler ? What if God should say to me , Quid tibi ? what hast thou to doe , to preach my Law , who hatest to be reformed ? God bee mercifull to Levi ; to all Israels sonnes ; but to Levi specially , to all Levi , wee sinne all ; to me , chiefe of sinners ; beate downe our lusts , bring them into subjection , that while wee preach to others , our selves become not reprobate . I use to end in time ; and my Text is but halfe handled . I will rather cancell the rest , then be wearisome .

The act is {αβγδ} , a pregnant word ; it signifies Apostasie . Apostasie is odious in the ordinarie sense , defection from Religion , falling from Faith . Who abhorres not the name of Iulian the Apostata ? Odious in the English and the Latin . But the originall is {αβγδ} , as Grammarians speake , a word indifferent , good or bad , according to the object . Apostasie from the Temple , Luk . 2. 37. From God , from the Faith , Pauls phrases both , are wicked all . From God , as is the Atheists ; from Faith , as is the Hereticks , from the Temple , as is the Recusant Papists . But to Apostatize from sinne , and the entisers unto it , is a lawfull Apostasie , Paul exhorts to it , 1 Tim . 6. 5. From vice to vertue , is a good revolt , and my Text exhorts to it .

The Devill is {αβγδ} , the Prince of this world , Ephes . 6. The naturall man is his vassall , owes obedience to his Lawes . His Law is sinne , Paul saith it often , Rom. 7. Hee that turnes Christian , and forsakes sinne , what doth he but Apostatate . He that sweares falsly , and breaks it , is perfidious . The converted Christian does , does and sinnes not ; did in taking oath , does not in breaking it . For Iurans illicitum , obligatur ad contrarium , the Law saith . His oath was wicked , and he was bound to breake it . Paul warrants him , bids {αβγδ} , let him be an Apostata , scuh an Apostata . [ Will the Devill presse the metaphor , and loath to lose his subject , say t is a wicked word , an odious appellation , a discredit to a Christian ? then let the Devill know , Paul here speakes but {αβγδ} , in the worlds phrase . It counts a Christian a revolter : he is none . He was while he served Sathan . Man is Gods subject ; for he made him . His service under Sathan , that was a revolt , subjection unto sinne , that was indeede Apostasie . ]

You heard before , peccatum called quasi pellicatum . Sinne is spirituall harlottrie ; Lust , fleshly lust , an adulteresse . To the adulteresse belongs an {αβγδ} , a Bill of divorce . Paul bids here {αβγδ} ; and the vulgar Latin hath it in the Psalme , Diverte à malo , be divorst from evill . Salomon saith , is sayd to say , Qui tenet adulteram , he is a foole , that holds a harlot ; put her away .

But how doth Paul here crosse the Angell in the Apocalypse ? He that is unjust , let him be so still . The one bids discedere , depart , the other , procedere , goe on . Whether shall we heare ? Angells are called Elohim , i . Gods , and we ought ( Peter saith ) obey God rather then men . Nay , and men say it too , holy men , a Preacher doth , Eccles . 11. bids young men walke in the lusts of their eyes . What s that , but licentiousnesse , all iniquitie ? Here s the voyce of men and Angels , both against Paul . But for the Preacher ; his words are but Ironicall , speakes in jest . His earnest followes there , But know , that for this God will bring thee to judgement . And for the other , Angels are called Gods , but are not : Men are calld so too . But that Angel speakes Praedictivé , as foretelling sinne , not Praeceptivè , as advising it . Say he did . Paul hath put in Caveat against that also before , Gal. 1. 8. Though an Angell from heaven should teach otherwise , sit anathema , we must not heare him . Paul is but a man ; but his mouth is Gods , Os Dei , Ier . 15. speakes {αβγδ} , inspird from him , moved by the holy Ghost . Nor saith Paul it onely ; David does too , bids {αβγδ} depart from evill : Esay too , Saint Peter too . Who doth not ? even evill men , doers of iniquity , will yet censure it . Yea Sathans selfe being askt which was the best verse in all Virgill , said , Discite justitiam moniti , nec temnite Divos , to doe righteousnesse , and feare God .

To end this , S. Paul bids not , not to sinne ; that were too much . As good to bid us , not to be . Except but Christ , no man is , but is a sinner . And yet Saint Iohn bids that . Babes saith he , I write to you , Ne peccatis , that you sinne not . So may Paul in Iohns sense . Sinne not , that is , not wilfully : {αβγδ} , t is his phrase else where , sinne , not , so much as in you lyeth . So may Paul ? So does Paul ; he meanes so here . Let every man depart , i . let him doe his best indeavour , to abstaine from all unrighteousnesse : and that s the last thing in my Text .

The Greeke terme {αβγδ} , is indeede but injustice ; that s but one sinne . Needs the namer of Christs name depart from but it onely ? Christ saith , his Yoake is easie . It were indeede ; if but to shunne one sin would serve . But the terme here is in Trope , t is a Synecdoche , one speciall sin put for all . T is in Philosophie so . Aristotle could say out of the Poet , that justice {αβγδ} , comprehends all vertue . So here injustice meanes all vice . Englisht therefore discreetly , sometimes unrighteousnesse , sometimes iniquity , termes more ample then the Greeke . Iustice is but one vertue , injustice but one vice . But Scripture useth both more largely . {αβγδ} , sinne and injustice , Saint Iohn makes them Synonymaes , 1 Ioh . 1. 9. Paul , Rom. 1. 29. makes {αβγδ} , Englisht there , unrighteousnesse , the Genus of many speciall sinnes . Fornication , covetousnesse , murther , deceipt , malitiousnesse , and about a dosen moe . All which , and all other , Christians must understand , to be forbidden them by my Text . For Christs whole image , was ( you heard before ) but righteousnesse and holinesse , Gods whole law is no more . T is not Decalogus , ten words , t is but two ; pietie towards God , justice towards men . Nay t is but {αβγδ} , one word , Gal. 5. 14. and that is righteousnesse . Even Tullic teacheth that , Pietas is but justitia erga Deum , Pietie is but Iustice towards God . All the sinnes not onely of the second Table , but of the first too , are couched in my Text , under the terme of iniquitie . So that not onely as Saint Iohn saith , 1 Epist. 5. 17. {αβγδ} , all iniquitie is sinne ; but also {αβγδ} , in Pauls sense , all sinne is iniquity . I may not instance ; that were infinite . I therefore end .

A SERMON PREACHED ON SAINT IAMES . The foure and twentieth Sermon . IAMES 2. 18. Shew me thy Faith by thy Workes .

THE whole Verse containes a Rhetoricall Dialogisme , a supposed Communication betweene two Persons , touching Faith and Workes . Which Figure hath two Parts , Objectio , and Subjectio : the former pretends Faith , by way of Concession , Thou hast Faith : the latter exacts the proofe of it , to be showed him by his Worke . The subjection , i . the Answer is my Text , consisting of foure termes , the Act , to Show ; to whom ? To Mee ; the Object , Faith ; by what ? By Workes . Thou saist thou hast Faith ; Say it not , but shew it . Shew it not in secret , but openly to mee . Show me , not a fancie , but a Faith : no by verball protestation , but by reall evidence , Show it by thy Workes . These then are the Points contained in my Text , in number foure : the Proofe , the Iudge , the thing questioned , and the Argument . By Gods assistance , and your patience , my purpose is to speake of them , first joyntly of them all , and then severally of each .

There is an unkinde controversie betweene the Mother and the Child . Faith is the mother , and Charitie is the child . God hath past a Patent of an honorable office , mans Iustification , and conferd it upon Faith . The false Petifoggers of the Court of Rome have foisted in the daughters name , to challenge halves with her . The daughter would disclaime it . For love , who is so kinde , as to part even from her right , for so saith the Apostle , that love seeketh not her owne , cannot be so unnaturall , to encroach upon her Mothers . But her Proctors for their profit doe presse and force it on her . To that purpose they have maliciously set Iames at jarre with Paul : that whereas Saint Paul teacheth , that the office of justifying belongs to Faith alone ; Saint Iames joynes love with Faith ; that of Workes a man is justified , and not by faith alone . For so he saith expresly at the 24. verse . Diverse of my reverend and very learned brethren have attempted to take up this jarre : but all hath not beene well construed , which I hope hath beene well meant . This Theame my text occasions me to speake unto it too . For it craves a shew of Faith , of justifying Faith , a shew by Workes , the Show to me , i . to men . I thinke , a better Commentary of Saint Iames his meaning , that not Faith alone , but Workes doe justifie , cannot be found , than this my Text . Saint Paul saith , Faith doth justifie ; but he meanes before God ; it doth it apprehensivè . Saint Iames saith , Workes doe justifie ; he meanes before man ; they doe it ostensivè , as the terme is in my Text ; they shew , that we are justified . I would not disgrace Workes . I tooke my Text , of purpose to honour them . But I must not wrong the Mother , to doe right unto the child . Faith and Workes I seeke not to sever them : for Christ hath coupled them ; But the Question is Quatenus .

Surely Faith justifies alone , without Workes ; but the Faith that justifies , is not alone , nor without Workes . Love ever is with Faith , but it doth not worke with Faith . Love is haply with Faith , even then when it justifies , but she lets her doe that worke alone ; she hath neither part nor fellowship in that busines . Christs Manhood at his Passion was not alone ; it was united to his deitie ; but yet his Manhood suffered alone , his Godhead suffered not . Faith is as fire , and love is as the light . Fire never is alone without his light ; but yet it burnes not by his light . The part of Light is to illuminate , to warme , or to burne , Light hath no skill , nor power . Fire doth them both , but not by it . Fire , as it is Calidus , not as it is Lucidus , it warmes and burnes by his heat , not by his light . When a gift is offered thee , thou hast not hands alone , but eyes and eares : but yet thou takest , thou receivest the gift , not with thine eares , not with thine eyes , but with thine hands . Pardon of thy sinnes , which is Iustification , it is Gods gift ; it pleaseth him to proffer and to reach it thee . Faith and Love are both together , either as mother and daughter , or if Papists like not that , as friends and fellowes . Cannot the one bow her selfe to take it , but the other must stoope to ; like Naaman , and the King of Syria , the one cannot worship , but the other must bow too .

And yet I would the Papists knew , we grant them more than they can prove : it would pose the learnedst of them , to prove love present , when Faith doth justifie . Though Love lets Faith seldome be alone ; yet she is not at that Act. Love is but in Faiths wombe , when shee is doing that . Shee is yet unborne , when wee are justified . Fisher saith , Non inficior ; he confesses that Faith justifies , before she bring forth workes ; Cum nondum peperit . Faith is indeede big with them , parturiit , saith that Bishop , she was as t were in travell , and ready to bring forth ; Operibus gravida , very bigge with them ; but yet shee justifies us , shee doth that businesse before their birth . Nay they all confesse , and if they did not , Saint Augustine would force them , that Workes doe follow Iustification . And lest you should reply , that they may doe so , and yet goe before it ; that is denied expresly by that Father , non praecedunt , Workes doe not goe before . I say , they confesse , that Workes doe follow justification . But then being asked , what they meane to hold a man justified by Workes ? They answer , Iustification is not all at once , but that there is Actio & Auctio perpetua , a continuall Act and growth of it in man : and to that ( they will stand to it ) that Workes are requisite .

Well , because they are so resolute , we will yeeld them that : for they thinke , they have Scripture for it : Qui justus est , justificetur adhuc ; hee that is just , let him be justified yet . But this is Sophistrie ; for that Iustification meanes Sanctification . They dispute not adidem . They catch at a Scripture , where they find the word , but in another sense . To which purpose they have cunningly devised a Distinction , of first and second Iustification ; by which when wee reprove their righteousnesse by Workes , that they soloecise in saying that Workes doe justifie ; they labour to delude us by that bald distinction of second justification . A Iesuiticall tricke ; for that Iustification is a meere equivocation ; an answer of Onions to a question of Leekes . The question betweene us and them , is whether Faith alone doe justifie ; and we meane by justifying , the acquitting us of sinne . We say , Faith doth it only ; they will have Workes too . But when we joyne issue , they runne to boyes play at Primus , secundus , to a second Act of Iustification , quite of another meaning ; a progresse in holinesse , which is nothing to the point . For so themselves define it , even the fiercest of them all , that the first Act of Iustification , is by which a man of wicked is made just , and that is just our sense ; the second by which , of being just already , he is made more just ; which is ( as they say truely ) profiting in righteousnesse . They know our meaning is in the first sense . What a trifling is this , to seeme to oppose to us , and to presse us with the second ?

I see nothing for my part , but a meere {αβγδ} , a wrangling about words ; and a folly to follow them , who so cowardly flie off . Nay what neede we further strife ? When wee have ( to my seeming ) Confitentem reum , even their Atlas , their Goliah grants what we can aske : that Paul meanes , and meanes it well , that a man is justified by Faith without Works ; and that that Iustification , which is in S. Iames , which is by Workes , is of another sort , and in another sense . Let mine , my learned brethren , if you thinke it right , be the last lost labour in this idle controversie .

Yet am I ( as little as I love the Papists ) a Papist in this ; I thinke it good discretion , and great need , in these prophane and irreligious times , to preach for workes , rather then for faith . For saith not the Physitian , {αβγδ} , contraries are cured by contraries ? and doe not their practitioners according to that rule , fit the remedy ever to the maladie ? Very excellent things are spoken of thee , O thou rich grace of God , the securer from sinne , the deliverer from death , the chaser of Sathan , the pleaser of God . Her hands lay hold on Christ , and her eyes behold Gods face . Let his tongue cleave to the roofe of his mouth that disgraceth that disparageth , that preferres not faith . But Gods faithfull Steward must also be wise , to distribute to all that are of his house ; their {αβγδ} , their portion in their time : to the servant , to the sonne , to the yong , to the old , to the slow , to the active , to the sicke , to the whole , to every one , demensum suum in tempore suo , their due portion in their due season . There is a time to plant , and a time to plucke up ; a time to build , and a time to breake downe . Faith is Gods plant : my meaning is not , it should be puld up . But Sathan the supplanter hath set in many soules a false semblant of true faith ; that would be puld up . Faith is Gods building ; my meaning is not , it should be broke downe . But the devil by art magicke hath reard in many hearts a fantasticke fabricke of a feigned faith ; a fansie , not a faith , and that would be demolished .

Saint Paul saith , Faith justifies ; and it onely does it , faith without workes ; and he saith true . And Saint Iames saith , workes justifie , faith onely does it not , and he saith true too . This haply seemes strange to you , two propositions contradictory true . No mervaile , if Luther ( if Papists belye him not ) cald this Epistle stramineam Epistolam , that hath in it such strawne , such stubble divinity . Mervell not beloved ; there is no contradiction . For in a contradiction , the opposition is ad idem : the termes must hold one sense , both in the positive , and the negative . So they doe not here . Saint Paul meanes a true faith ; Saint James meanes a counterfeit . With Paul to justifie , is to acquit of sinne ; with Iames , to show to men , that one is just . Whether Luther , or no , cald it a strawne epistle , I wonder learned Papists should so stumble at a straw . For that Saint Iames meanes so , my Text gives a testimony , {αβγδ} , show mee thy faith , saith hee , show it by thy workes . Workes justifie {αβγδ} , declaratively , they show a man is just .

This Righteousnesse of workes , Saint Iames justification , if it be popery , I must crave pardon to teach it at this time . These times doe call for it : these times , in which not onely love is waxen cold , but frozen quite to death . And certainely Faith lives not after Love . Faith is Loves Mother ; and as Iudah said to Iacob and Benjamin so may I of these , the Soule of the Mother , hangeth on the Soule of the Child . Our Apostle saith that too , at the last verse of this Chapter , that Faith is dead . Where there are not workes , which are the acts of Love , and ever come from it , while it hath life ; there faith is dead . Where workes are not , Faith lives not . Faith is but a pretence , to protect prophanenesse and hypocrisie . Faith is a shield : the Apostle cals it so , the shield of faith . It is a shield ; and sin lookes for shelter under that shield : a cloake to shroud iniquity .

The Sect of Libertines began but lately , but in our fathers daies . But as your Lecturer hath told you lately , that vipers soone multiply into generations ; so is their spawne disparcled over all lands . Islebs positions are not so knowne perchance , as Islebs toombe , not knowne by reading . But the devill hath infused them by secret instinct into the hearts of multitudes , almost of all . They beare themselves upon the Gospell ; it makes man just ; & Lex non est justo posita , the just man hath not to doe with the Law . He hath learnd of Luther , that which Luther never meant , doctrina operum , doctrina daemonum , the doctrine of workes is the doctrine of devils . The seed of that leud schisme was sowne first in Germany ; but belike it is blowne over the Sea , and flowne into this land . Shall I cite you some of their impious positions ? The Law is not worthy to be cald Gods word . Meddle not with Moses : hee leads thee straight unto the devill . Make sure your vocation ( saith Saint Peter ) by good workes ? Alas poore man , say they , he conceived not Christian liberty . The Law belongs to the Courts , not to the Pulpit . Christians must so live , that Iewes and Heathens , and all wicked men , may be the more offended at our evill actions . The teacher of good workes to bee needfull to Salvation , is a double Papist , a Pelagian , and Apostata ; Nay Nicolaus Amsdorfius said they were pernitious unto Salvation . Take these but for a taste : there is no raking long in such a stinking puddle . God forbid our people should be so impudent , to proclaime such leud positions openly . But looke into our lives ; and our Actions will accuse us , that what they write , wee thinke . We say , as much as they ; but wee say it in our hearts ; more bashfull then they , but not lesse sinnefull then they . I detaine you too long in the generality ; it is time to come now to each point in particular .

The first , I propounded was the proofe , show me , saith the Apostle . Faith is no fellon , that she should flye sight ; not deformed , or evill-favoured , to shunne the eye . Love should not be her daughter , dared shee not be seene . Love it selfe likes not to lie unknowne ; and her mother loves not to lurke unseene . Faith lurkes not , nor shee lazes not . Her owne hands worke ; and she suffers not her daughters to be idle . Like the thrifty huswife in the Proverbes , her hands are on the wherne , and her fingers on the distaffe . Christs sufferings are the wherne , and his righteousnesse the distaffe . Shee rubs the spindle on her thigh , and shee drawes the thread out toward her . Christs sufferings and obedience , Faith holds and handles , and applies them unto us . Shee twists and shee spinnes us a robe out of his righteousnesse . And Charity her daughter workes as hard as shee . Shee embroiders with the needle ; her tent is holinesse , and her worke is all on that ; shee onely tends that taske , and with her mothers worke shee meddles not . The mothers eye is still upon the daughter , that shee doe not play . Like a strict {αβγδ} , shee holds her to her worke , all the day , every day ; shee rests not on the Sabbath . The idle , according to the proverbe in Theocritus , {αβγδ} , like loitering schollars in some schooles , they play every day , and whole daies , Rem magnam prestas , it is a wonder if ever such proove learned . But Faith keepes no holidayes , but labors all her life , Sabbath dayes and all .

Faith ( I confesse indeed ) appeares not in her person : vertue is invisible . But as God was seene to Moses , so is shee to men , per posteriora , onely by her backe parts , which are workes . They faile not where shee is ; but follow faith inseparably . As where there is no light , you may safely say , there is no sunne : so where workes are not , you may conclude peremptorily , there is no faith . Eliseus servant said of the Shunammites son , when he saw , there was neither vox nor auditio , neither speech , nor sense , that the child was not awake . The fellow was too fine , he might have said , the child lived not . Workes are the breath of Faith , our Apostle makes them so , ver . vlt . they are the pulse of Faith ; the two {αβγδ} , the proofes , by which we may judge , whether it live . If you feele them not ; the Faith is ghostlesse . Say not , that Faith sleepeth , for finenesse of phrase ; say plainely , shee is dead : for Saint Iames saith so . I would not now unwarily reason for the Papist ; that s one thing he would have , that there is a dead faith ; hee holds a true faith may be dead . But by a dead faith , we meane a feigned faith , which is no faith at all . Where there are no workes , there is no faith ; not a dead faith onely , but no faith at all . Let them not instance in historicall faith , or the faith of miracles ; they both are equivocall , and nothing to this purpose . Those faiths may be showne without good works : for the devils have one of them , and Iudas had them both . But the Faith we meane , is not showne , but by workes .

I doe not say , Love is the life of Faith , or it is the soule of Faith . Such hyperbolicall tropes I dare not venture on . But I doe say , love is the pulse of Faith , it argues Faith to have both life and soule . The last verse of this Chapter hath stumbled the Papists , that because Saint Iames saith there , as the body without the Spirit , is dead ; so Faith without workes is dead ; therefore workes are the Spirit of Faith , and so the Soule of Faith . Why may I not translate it , as the body without breath is dead ; so is Faith without workes . And let them then in Gods name make workes the breath of Faith . Breathing is an argument of life in the body ; and so are workes of faith in the Soule . I will not be peremptory ; some may be my teachers , that are my hearers . But I have good Authours , that the word will beare that Sense . Whether it doe there or no , I leave it to the learned . Workes are not {αβγδ} , not the life , but the breath of Faith . Faith hath not esse & vivere , but it hath movere , it lives not by Love , but it mooves by it ; it mooves and breathes by it . Thou choakest and smotherest him , whose breath thou stoppest . Faith needes must breath , and her breath are workes . If thou stop them ; thou stiflest and thou stranglest Faith .

To end this , the Scriptures , the Fathers , the Philosophers resemble Love to fire . So may I Faith , as fitly . The heat of fire will not be hid ; and the zeale of Faith will not be smothered : but fire will burst forth in flames , and Faith will sparkle forth in Workes . It is but equall therefore , that the Apostle askes ; if any man say , he hath Faith ; let him shew it .

The next point is the Person , that must Iudge . Hast thou Faith ? thou saiest it . Who shall judge ? Not thy selfe , thou wilt be partiall ; Show it me . It is a Synecdoche ; to me , that is , to men , show thy faith to others , show it to the world . Sciretuum nihil est . Thou art sure , thou hast faith ; but it is good to have a witnesse . Thou wilt say thy Conscience knoweth it ; and it is a thousand witnesses . But Saint Paul requires the testimony of those that are without : not only with out thee , to show thy faith to thy brethren in the faith ; but without the Church also , to infidels too , if thou be occasioned . As for the Proverbe , it meanes an evill Conscience , not a good ; and the witnesse of it , not for thee , but against thee . The Conscience so , is indeed a thousand witnesses . And haply thy Conscience belyeth thee : for it is sometimes erroneous , not Conscientia but Inscientia . Then may it tell thee , thou hast Faith , when thou hast none . Suspect thy Conscience , when it sootheth thee . But haply thou belyest thy Conscience : thou saiest , it knowes that thou hast faith ; when it saith secretly , tongue thou liest . If thou have faith indeed ; have it teste coelo , as he saith in the tragedy ; show it openly , that the world may witnesse it ; make me beleeve , that thou beleevest .

But thou wilt say , that men are lyers too . David saith it , Omnis homo mendax , all men are lyers . Let God be Iudge , I will show my Faith to him . First , Davids speech was in his passion : I said in my haste , All men are lyers . Secondly , thy lothnesse to be judged by men , is a shrewd presumption , that thou hast not faith . For if thou hadst , thou hast Love too ; which if thou hast , thou wouldst not be suspicious ; for Love is not . Wouldst thou be judged by God ? Vox Populi , Vox Dei , the peoples verdict is the voice of God . I , and another , and a third may erre : but what all men judge of thee , that live with thee , is lightly true . Lastly , because thou wilt needs be judged by God . I will say to thee , as Festus said to Paul , hast thou appeald to Caesar ? unto Caesar shalt thou goe : hast thou appeald to God ? to God therefore shalt thou goe ; and thou shalt not goe farre neither . Remoove but two verses from my Text ; there shalt thou heare Gods Iudgement , both of thy selfe , vaine man ; and of thy faith , that it is dead . And vaine thou art indeed , who when the Apostle craves a tryall of thy faith by thy conversation , thinkest to avoide it by vaine tergiversation , by appealing unto God . Saint Iames , nay , God , for from his spirit he speakes , will have thy faith be showne , Ostende fidem tuam , not knowne to God , but showne to men . God being {αβγδ} the knower of the heart , needeth not our showing him our faith . Spare to spend thy paines , where it is superfluous , and bestow it where thou shouldest , where Saint Iames biddeth , Show thy faith to me .

To me ? why so ? As the Hebrewes sayd to Moses , thou wilt haply say to me , Quis te constituit judicem , who made you my judge , that you should examine me ? Indeed no man hath to doe to judge anothers servant : he stands or falls to his owne master . But why vantest thou of thy faith to me ? Haply thou hast faith . But if thou wouldst , that I should thinke , thou hast , thou must show it me . Besides doth not the Apostle bid us to be ready to give a reason of our faith , every man to every man . No reason is so kind , as workes , for it is reall ; and if to every man , then also unto me .

Yet why to me ? there are men enough besides to see my faith . Quid mihi et tibi , as Christ sayd to his mother , what have you to do with me ? surely I have . Thy workes should show me light to glorifie God . Thy workes should also show mee what thou art , albus an ater , a sheepe , or a wolfe : that if thou be a sheepe , I may feed with thee ; but if a wolfe , I may beware of thee . It skills God , it skills mee , that thou show thy selfe by workes . God for his glory , mee for my safety . To end this , every one whom Christ hath cald , must doe his best to bring his brother to Christ too , as Andrew did Peter , and as Philip did Nathanael . The fruits of thy faith must draw others to the faith ; and therefore thou must show it mee . Nascitur indignè , per quem &c.

The third point is the object , the thing in question , it is Faith ; what Faith ? for faith is manifold . There is {αβγδ} , a faith of miracles ; it is not that . For it ( Saint Paul saith ) hath not love , and Iudas had it , a damned reprobate , and there is {αβγδ} , an historicall faith ; neither is it that . For King Agrippa beleeved the Prophets , and Herod beleeved Iohn ; and all Christians , Libertines & all beleeve the Scripturs . Even the Devills have this Faith . But it is the Faith that justifies , that engrafts thee into Christ , that reconciles thee unto God , that quits thy sinne , and saves thy soule .

I doubt the Papists do meane the faith of Miracles . What mean they else to make such account of them , to make such adoe with them ? Yet surely they doe not : they are learned and judicious , and cannot conster the Apostle so . And yet surely they doe : for else why doe they make the working of wonders one note of the Church ? Meane what faith they will , they meane amisse ; they cannot meane Saint Iames his justifying faith . For Iudas wrought miracles ; so doth Antichrist ; so doth the Devill . But of all faiths , I would wish them to beware of the faith of wonders ; wonders in these dayes are the note of Antichrist . Their age is out ; they fitted the infancie of the Church ; faith is adulta now , and needs them not . Gods Oracles suffice us ; we expect not Miracles . The Papists insult over us , because they have them , and wee not . Our Faith being the antient and apostolicke Faith , had miracles long since , it needs none now . Miracles are for the first founding , not the continuall feeding of the faith . If they will bethinke them , they cannot worse disgrace , they cannot more foulely disable their faith , then by working of miracles ; for they show , that their Religion is a new Faith . Boast not proud Papist , that thy Church is a wonder-worker : for that glory is thy shame .

It is not then the faith of Miracles , not historicall faith , that must be showne , but a justifying faith : All the aime of the Apostle is directly at that marke . For that is the faith that thou vauntest and boastest of . Not that thou confessest Christ , or workest wonders in his name ; but that thou beleevest on him : that thy sinne and thy paine are pardoned thorough him , and that thou shalt bee saved by him . Not thy bare assent to the story of the Gospell , that it is true ; but they hearty embracing of the grace of the Gospell , to apply it to thy selfe ; thy apprehension of Christ and his Crosse , and his whole obedience , the application of his righteousnesse to thee , and the undoubted expectation of eternall life .

There yet remaines the mainest point , the Argument ; by which the faith is proved ; and that is workes . Works are the tokens and tryall of Faith . Probatio Amoris , exhibitio Operis , saith Saint Gregory . The showing of love , is the doing of workes ; and love is but faiths instrument . Thou pretendest to have Faith ; and they say , love is faiths soule . It must therefore be in Faith , or it is dead . If love be there , why works it not ? It is not faith , t is but Cadaver , saith S. Bernard , Faiths corpes : too fine a name for so course a thing : faiths carcasse ; too good yet . He saith not Corpus , but Cadaver ; a barren faith , it is a carren faith . Love is faiths life Saint Bernard saith , and love loves to labour , not to laze .

What ? saith some Papist , say me that againe , love is faiths life , saith Ber. condemnd you not that phrase before ? Loe you now , as God would have it , your selfe doe cite it out of a Father . Soft rash insulter . I cite it , and he saith it ; and I say more , he saith it well , because he meanes it well . For he explaines his meaning , where he saith it , Fidei vitam opera at testantur . He saith , love is faiths life ; that is , the works of love do witnesse that faith lives . It showes faiths life , it doth not give faith life . And yet S. Bernard was a man of your Church too .

Faith must be showne by works , that men may judicare , judge of faith ; works must be indicare , show the faith . Love is Index fidei , the touchstone of faith . Lay faith to love ; if it will not hold the touch , it is a counterfeit . A distastfull doctrine to licentious men : the libertine likes it not . His Catechisme has the beleefe , but not the Decalogue . He objects out of S. Paul , that we are not sub lege , but sub gratia , not under the Law , but under Grace . But S. August . answers him ; we are not sub lege , but yet we are In lege ; we are within the Law , like subjects , though not under it , like slaves . And the right Christian Catechisme joynes the ten Commandements close unto the Creede . We live now in a talking , not in a walking age : men are speakers , not workers . And indeed there is a showing of a thing by words , and the false faith-faigner faine would have that : as if in my Text , ostendere , were os tendere , to stretch the jawes , that faith should be showed by straining of the mouth ; by strong protestations . But S. Iames saith not {αβγδ} show me thy faith , by speech but {αβγδ} , not by words , but by workes . It is not {αβγδ} as Rabsakeh sayd , a matter of lippes ; the show must be not Oris , but Operis . If any man question thee of thy faith ; spare thy lippes and let thy life make answer .

If words might be credited , no man would want faith . Abraham enstiled the Father of the faithfull , should need to have his name changed once againe ; he would have so many sonnes . Every man would take up the blind mans cry to Christ , Lord I beleeve . What mouth would not make one lye for his master . But it is Ostensio , not Ostentatio , not a show of words , but a reall proofe . Sayst thou , that thou hast faith ? Quid verba audiam ? facta vidiam . Let me not heare my faith , but see it . Sight is the surer sense : a slie dissembler may deceive that too ; but yet not so soone , not so easily as the hearing . The eye doth best describe deceit ; the best spier of falsehood , the best tryer of truth . Nisi videro , & misero , saith Thomas of Christs rising ; so unlesse I see and feele thy faith , I will not beleeve . Works make faith visible , they make it palpable ; except where the hypocrite is very artificiall . There may be workes , where there is no faith : there may haply be workes , where faith is not ; but there is certainly no faith , where workes are not . Workes are but a {αβγδ} a probable Declaration , not an {αβγδ} , an infallible Demonstration . But it is the best man hath ; and the Apostle craves but it .

Live well , doe the workes of pietie , of charitie , of peace , of justice , of holinesse , of lowlinesse , of sobernesse and truth ; and tell me , thou hast faith ; though thou lye ; I will beleeve thee . Deceive me so ; I will not censure thee . But if thou robbe Gods selfe by Idolatrie , abuse Gods name by blasphemie , prophane Gods holy day , defraud Gods Ministers ; his house , by sacriledge , by fraud ; make no conscience of blood , of whoredome , of drunkennesse , of usurie , of briberie , of oppression , of extortion , of doing any wrong , either violently of fraudulently : I will say , thou hast no faith : for the faithfull flee these things . Malè credit , quicunque peccat , saith Origen , it is a sorie faith , that serveth sinne . Love ( thou wilt say ) is not suspicious , nor thinketh evill ; but neither is it simple , to be perswaded against sense .

Nay say thou sinne not in this sort , at leastwise not in sight ; yet if thou doe not good , all the good thou canst , in every worke of mercy , of godlinesse , and right ; and say that thou hast faith : I will say , I see it not . Love hopeth the best , and beleeveth all things ; and so will I. I will hope thou mayst have faith haply hereafter ; I will beleeve , thou mayst beleeve in time ; but thy faith as yet is dead . [ Dead faith , thou wilt reply on me ? that s something yet : dead faith is faith : nay dead faith is true faith . Hoc aliquid nihil est , the something is just nothing . That dead faith is true faith , who saith it , but the Papist ? Hee may say as well , a dead man is a true man . One Father is of worth to waigh downe a world of them : Didymus is he ; Fides mortua , fides nulla , a dead faith ( saith he ) is no faith . ]

The Romanists would show us their faith by miracles : a show ( with their favours ) fabulous and frivolous . Fabulous , for they are lyes , either figmenta mendacium hominum , or portenta fallacium daemonum , as Saint Augustine saith . A right show indeede , without any substance or semblance of truth . I cannot speake of them more basely , then some of themselves . And frivolous ; for first , the consequent is naught , wonders may bee wrought , and have beene by the faithlesse . The grace of Miracles is gratis data , not gratum faciens , it is given even to Reprobates . Secondly beside the point . Faith must bee showed , not by wonders , but by workes . As though ( they will reply ) that wonders were not workes . Indeede they are , and Christ often calls them so . But the workes meant in my Text , are not Potestatis , but Sanctitatis , the workes of righteousnesse and holinesse . Looke what kind of faith is meant , that kind of workes is meant . Saint Iames his theme is of the faith of righteousnesse : the workes to show it must therefore bee of righteousnesse . Iustifying faith to bee showed by wonders , that were a wonder . Then no man should be justified , but hee that could worke miracles . No wonder , no faith : no faith , no righteousnesse ; no righteousnesse no life . God forbid .

To conclude , faire is Faiths face ; but love is her looking glasse : works the onely mirrour which man may see her in . Had God made man , a Momus would in Lucian , with a brest of glasse : men might have seene our faith without good works . The brest being transparent , the heart had beene open to the eye . But Faith being invisible , and hidden in the heart , needs outward evidence to prove her there . That evidence is workes : Workes Faiths witnesses , her touchstone and her glasse ; the flowers and fruits of Faith ; the sparkles and the beames of it ; the breath and pulse , and if you please , the life of Faith . Which the Lord of life vouchsafe to breath into us by his Spirit ; unto both which blessed persons of the sacred Godhead , together with the Father , bee duly ascribed all honour , majestie , power and thankesgiving in secula .

A SERMON PREACHED ON SAINT PETER . The five and twentieth Sermon . 1 PET . 4. 3. It sufficeth us , to have spent the time past of our life , after the lust of the Gentiles .

IT is Saint Peters Epoche , his Inhibition to the Iewes , from Progresse in sinne . The first verse titles my Text , It is {αβγδ} , a Call on them to stay their course , a crie to them , to cease from sinne ; urged with two Arguments , They had spent much time , mispent much time on it alreadie : and it was meere Gentilisme , unmeet for them . Sinne , the lust of the Gentiles ; fit , they forsake it , they were Iewes . Of these Particulars in their order .

First for the Sufficit . Sinne is a Race , the Goale is Hell . Man runnes in it , with might and maine . T is the Preachers office to inhibite him : Every mans indeede , but his especially . The Iewes , the Apostles charge , were in this Race ; had runne farre in it . Saint Peter cries , Sufficit . Surely man should moderate his lust himselfe : but selfe-love lets him not . God hath made the Minister his moderatour : Hee must crie , Satis ; tell him , he hath sinned enough : It is sufficient saith the Apostle . Solomon notes but foure things , that never cry Sufficit , the Grave , the barren Wombe , the thirstie Earth , and Fire . Sinne might have made the fifth ; it deserves it more than they . They are indeede all foure , unsatiable things : but sinne exceedes them . The sea is an unruly creature ; yet God hath shut it up with doores , Iob saith : hath said to it , Hitherto thou shalt come , but no further . Lust will not be confin'd , still presseth on , and cries Plus ultrà . Sinne is the Horse in the Revel . 6. 8. free enough of it selfe , too free . Yet he hath a Rider too , and a Follower besides ; one upon him to spurre him , it is Death ; an other behind him , to Goade him , it is Hell . On he will , on he must : hee must needes goe , whom the devill drives . Not Drives onely , but Drawes too . Sinne hath cords , to hall men towards hell , Funes peccati , Prov. 5. 22. not Funiculos , little cords , such as were on Christs scourge , Iohn 2. 15. but {αβγδ} thicke ropes , Cart-ropes , the Prophet termes them , Esay 5. 18. Yea stronger yet , farre stronger , Rudentes inferni , our Apostles terme , 2 Pet . 2. 4. the Gable ropes of hell .

Sinne hath no Sufficit , no sinne : Instance in Avarice . The Covetous mans wealth , corraded by Corruption , Extortion , Oppression , this yeare , and the last , gives it him content ? It rather gives him appetite to raven more the next yeare , than the last . As Fame , Crescit eundo , as it goes , still it growes : so is this Lust , the longer the stronger : That as Saint Bernard notes of it , when a man doth Senescere , waxe old , it doth then Iuvenescere , wax young : It is most Active , when we are in age . Instance in wanton lust . Though David had store of wives of his owne , besides Concubines : yet they suffice not ; he sees Vriahs wife , and must have her . Time laies not lust , allayes it not : but it growes greater rather to morrow than to day . Indeed to morrow should be to dayes disciple , the Gnomicall Poet saith ; our sinne this day , should teach us to be shie of it the next . But it is so sweet ; it increaseth the lust rather . Many are often wearie of well doing ; who ere of ill ? The baites of sinne are deare to sinners ; dearely bought , but dearely loved . One will part with his soule , as soone as with his sinne : nay from his soule the sooner of the two . How else hath hell come by so many soules , had not sinne seemed to man more precious , than they ? Man will rather burne in hell , than coole in lust . What a desperate speech is that of the drunkards in the Prophet , Cras sicut hodic , to morrow shall be as to day , yea worse , farre worse than it . Nay indeed every sinne once growne to habite , inebriates the lust , makes it thirst more and more , and cry with another of that trade too in the Proverbs , Pergam , requiram ampliùs , so soone , as I am up , I will doe , as I did yesterday .

Besotted sinner , be not too precipitate ; the Race thou runnest in , ends in hell . Make not Profession to proceede , Profession of progression in iniquitie , Thou art farre enough already . Goe not too farre thitherward , whence there is no returne . Invius retrò lacus never came any back from hell . Some say , one did , Trajan the Emperour : but at the great importunitie of the Pope ; and he shent for it too . Some have returned from heaven : Moses did , and Elias at Christs Transfiguration . Yea many of the Saints did at Christs Passion : but not any out of hell . It is the Harlots house , Prov. 2. 19. they never come out , that once goe in : and the Note there too is universall , {αβγδ} none that goe in , returne . Say to thy selfe ; thou shouldst : or heare thy Preacher say , Sufficit , t is enough .

There was a Preacher once gave a young man counsell to walke on in his lusts , Eccles . 11. 9. Nay there was an Angell once , that said unto the sinner , Qui sordescit , sordescat adhuc ; he that is filthy , let him be so still , Apoc . 22. But neither Men nor Angells must be heard in this : heare Saint Peter before both ; he cries Sufficit to the Iewes , let it suffice them to have lived loosely hithertoo . Neither yet mistake the Preacher ; he spake not in sad sooth . Nor misconster not the Angell ; his meaning was Propheticall : not to show men , what they should doe , but to fore-show them , what they would doe . What both of them thought seriously of living still in sinne , is plaine by that which followes : But know ( saith the Preacher ) that the Lord for this will bring thee unto judgement : and , Behold ( saith the Angell ) Christ shortly comes with his reward .

The voyce of all the Prophets and Apostles at all times hath beene the same with Saint Peters here , to cease from sinne . Iohn Baptist before Christ , all the Prophets before him , every one cried to the people of his time , Convertimini , & Resipiscite , Turneye and repent . Moses hath his Non ampliùs , see that your neckes be not hardened any more . Micha hath his Non ultrà , See you commit adultery no more . And Saint Paul hath it too , Ne serviamus ultrà , let us serve sinne no more . Nay Christ himselfe saith the very same , both to the Lazar of Bethesda , and to the Adulteresse woman , Noli peccare ampliùs ; Sinne not any more . Iesus Gods Sonne said it twice : Iesus Sirachs sonne said it once too , My sonne , hast thou sinned ? Doe thou so no more . To continuance in sinne , Saint Paul gives an absit , a God-forbid to that . An heathen could say , that to erre , was Humanum , but to persevere , Belluinum , to sinne , humane weakenesse ; but to persist , willfull wickednesse .

To end this Epoche , lust is full loath to lose her libertie , to be restrained . Yea where the Sprit is willing ; yet even there the Flesh is weake . Da mihi Castitatem , give me the grace of continencie , t was Saint Austins prayer ; sed noli modò , but give it me not yet . He was loath to leave his sinne too soone . He prayed ; but could have wisht , God would not heare him ; prayed in feare . Faine would he weane his lust from sinne : but his resolution was Lenta , & somnolenta , his owne termes , lazie and drousie , Modò , ecce modò sine paululùm . Like the Levites Father in law , Iud . 19. I pray thee stay a little : first eate a morsell , and goe then . Yet stay to night , and to morrow thou shalt goe . To morrow being come ; yet one day more . That past too ; yet tarrie , and dine . That done ; yet t is now Sunne-goe-to : stay but this night , and to morrow thou shalt goe . So hath lust twenty delayes , still procrastinates , makes many morrowes , loath to depart . Shee hath loved sinne long , lived long with it ; faine would love it still : t is death to heare of Sufficit . But a Sufficit of this : goe we on from the Inhibition to the Arguments .

{αβγδ} , Saint Peter moderates here the Iewes . It sufficeth to have spent the time past of our life . And indeede that s one office of moderatours in the Schooles to stint the Disputants by the time past . T is his first Reason . These Iewes , to whom he writes ; had lived in all licentiousnesse . As their Fathers had served Baal , so had they Belial heretofore . S. Paul said , and S. Peter might too , reckoning a rable of leud livers , Idolaters , Adulterers , Theeves , Drunkards , Extortioners , and such like , have said to them , and some of you were such . Saint Paul in his mildnesse said but some : Boanerges or Iohn Baptist would have said , All ; might have said , All. Who hath not gone astray sometimes ? Insanivimus omnes . It was an arrogant speech of the Ruler , All these things have I kept even from my youth . Saint Pauls selfe had beene a Persecutor , a Blasphemer , a prime sinner .

But Saint Peter had now preacht to them : they had heard the Gospel , and beleeved . Conversion unto Christ must be {αβγδ} , Saint Basils terme , a stint of sinne , to stoppe and stay them , to serve the World and Flesh no longer . Iohn Baptist bad Repent ; for Gods Kingdome was at hand : It was not come , t was but at hand . Here it was come . Christ was preacht to them , and they converted ; t was high time they repented . The time of their ignorance God forgave ; Detur aliquid Adolescentiae . God did {αβγδ} , Saint Pauls terme , beare with their bad manners in their minoritie , before Christs comming . Now they are Adulti in the Gospell : that age alios mores postulat , craves another course of life . They had beene bad trees before , and borne like fruites ; wild vines , and brought soure grapes . But now they are Gods Plants : they must be Trees of Righteousnesse , Esayes Metaphor ; and bring forth fruit worthy amendment of life . The appearance of grace teacheth us ( Saint Paul saith ) to denie ungodlinesse .

Their former conversation was the Old Man . Him they had put off in Baptisme , and put on the New . They must therefore walke thenceforth in righteousnesse , and true holinesse . When once Old Adam is crucified with Christ ; let sinne be served no longer , Saint Pauls counsell : {αβγδ} Clemens cites out of Euripides , shall Grecians serve Barbarians , Christians serve sinne ? Yea it seemes to him absurd : How shall wee ( saith the Apostle ) that are dead to sinne , live in it any longer ? The Project of Baptisme is Repentance : and a Christians life should be Baptismo consona , saith Saint Austin , answerable to his Baptisme . There he bound himselfe from sinne : hee may not now persist in it . Sine illum , let him alone yet , till he be baptised ; so they would say in Saint Austins time . But being once baptised , hee had received Christs Presse-money : he must now defie the Flesh , and fight ever after under Christs ensigne . Els if Christ shall have his name , but sinne his service ; he is ( as Saint Bernard termes him ) Christianus Antichristianus .

Surely Saint Peter is very moderate . Saith he , but t is Enough ? It is too much to have served sinne hitherto . What hath the devill done for us ? Wee doe not owe him one dayes service : why have we served him so long ? Well yet leave him at last , and let us serve the Lord hereafter . God craves our service all our lives . Hath he not cause ? Exigit te , qui fecit te , Well may he claime us that hath made us . To Cujus sum , Saint Paul joynes Cui servio ; t is fit , we serve him , whose we are ; serve him ever , from the cradle , from the breasts . We have been Fugitives all this while : let us henceforth at least serve him . Saint Peters request is very reasonable . We have served Sathan all the day : let us offer our Evening Sacrifice to God . We have lodged with him , broke our fast , and dined with him ; Apud superos Caenabimus , let us suppe yet with our Saviour . To be short in this ; a child may speak , understand , think , as a child , but when he becomes a man , it becomes him to leave childishnesse . David prayed pardon for the sins of his youth ; desired not Indulgence to retaine them in his Age ; askt forgivenesse for Old , not libertie for New .

Now be this our lesson : t is no shame for Christians to learne with Iewes . The Pronoune opportunes us . Some Copies have vobis ; but the most and best , have Nobis , the first person ; Saint Peter speakes to us . Heare we first his Epoche , Cease we from sinne ; Sufficit , we have served it long enough . Reply no Ecce modoes ; but repent to day . Crave no sine paululums ; delay may haply endanger grace . Thales said once of Marriage , {αβγδ} , t was yet too soone . Being urgd againe long after , {αβγδ} , said , it was then too late . Stand at the Preachers Sufficit ; sinne no more , but repent . Repent this day , this houre . This is the day which the Lord hath made , made haply for that purpose . This is the acceptable houre of the Lord . Beware of {αβγδ} , for feare of {αβγδ} . Open , when Christ knockes ; lest with the Spouse in the Canticles , when thou openest , thou finde him gone . Hodie , to day , saith David in the Psalme . Repentance is no to morrowes businesse ; doe it Hodie , to day .

Heare also his Argument . The time past of our lives hath beene past in sensuality . Saint Paul saith , Adulterers , Theeves , Drunkards , Extortioners , shall not come in Heaven . I will not adde with him , that some of you were such . That were dangerous for me to say , but more for you to be . Surely , I may say truely and safely , that Saint Iames saith , In multis omnes offendimus , not Some of us , but All , not in some things , but in Many , In many things we offend All. Answer Saint Peter , every one , as Elihu saith in Iob . t is a godly resolution , If I have done wickedly , I will doe no more . A shame for these Iewes , more shame for us Christians to persist in sinne . For it is Voluntas gentium , the Lust of the Gentiles : Sinne is but Heathenisme ; that is the other Argument , and the last thing in my Text .

After the lust of the Gentiles : First it is their Lust ; not their Law , but their Lust , {αβγδ} , their Will . There were good lawes even among Heathens , morall lawes . Had the Iewes lived after them , they had had some Apologie against the Apostle . Though God gave Israel Lawes , and they were to looke at them , not at the Gentiles : yet even the heathens Lawes , had they lookt but at them , would have excused them at least de tanto . Many very excellent . One would almost thinke them Transcripts of Scripture . And what is Plato but Moses Atticissans , a meere Moses in another dialect ? But the Iewes listed not to line their lives by any lawes ; to live Legibus , but Exemplis , not after the Lawes , but the lusts of the Gentiles . The Heathens but bad authours for them to imitate , but specially in their lusts .

Secondly , Saint Peter to set upon their sinne greater disgrace yet , cals it the Will , or the Lust of the Gentiles . A base thing for a Iew to imitate a Gentile . It was a glory to the Iewes , to be stild the Circumcision . They would call the Philistins in disdaine , uncircumcised . They were {αβγδ} , the Circumcision . But sinne uncircumcised them , turned them ( Saint S. Paul saith ) into Praeputium , Rom. 2. 25. Israel for their Idolatry are called Gentiles , 2 King . 17. 33. ex translatione criminum fit translatio nominum , saith Tert . they would take the Gentiles sinne to them : God gave them their name too . Yea the most odious of the Gentiles , even their names hath the Prophet transferred unto the Iewes : ye Princes of Sodom , ye People of Gomorrah , saith Esay to the Israelites .

Iewes named not Gentiles , but with scorne , Sinners , Dogges , Slaves , Idolaters , shunned their company , would not so much as bid , good morrow ; or good even to them , curse them in their Prayers . Will they in their lives follow such base Precedents ? One will not be his enemies Ape . An Israelite to Heathenize ? A Iew to live Gentiliter ? T is Saint Pauls phrase , God had warned them of their wayes ; Nolite discere , Learne them not , saith the Prophet . Whoredome is one of them : God would not have an Harlot in Israel . They walke ( Saint Paul saith ) {αβγδ} , in the perpetuall passion of their lusts ; give themselves to wantonnesse , uncleanenesse , all uncleanenesse , their {αβγδ} , their very Occupation , Saint Pauls terme too . These had the Iewes set for their examples . Israel saith desperately , Ezech . 20. Erimus , sicut Gentes , they would be like the Gentiles . Moab and Seir checke them with it , Ezech . 25. Iudah is like the Heathens . Say they might slander them ; they were their enemies . The Prophet checkes them with it , checkes and charges Israel with all kinde of wickednesse , more than the Gentiles , Ezec . 5. yet his charge is but generall . Osea names particulars , Whoredome , Theft , Blasphemie , Murthers outragious , bloud touching blood .

But haply they will say , this was old Israel , long before their times : {αβγδ} , what was that to them ? Because the Fathers eate soure grapes , must the childrens teeth be edged ? What hath Saint Peter against them ? What hath any man ? Saint Steven hath , As your Fathers did , so doe you . That ( they will say too ) is but generall . Saint Peter hath in particular , the very next words to my Text , Drunkennesse , a damme-sinne ; yea and one also of her daughters , Wantonnesse : {αβγδ} , but one word , as Saint Chrysostome saith , In re alia , but bigge too , great with many young , a generation of Vipers in her belly , all uncleannesse ; in speech , Ribaldrie , in Act , Fornication , Adulterie , Incest , Rape , and some moe not to be named . These were the Gentiles lusts ; and the Iewes had lived in them . Nay , hee hath a greater yet ; Idolatrie : that was Gentilisme indeed . Epiphanius calls it but Hellenisme ; as if but Greekes onely were Idolaters . But it was the {αβγδ} , the lust of all the Heathens , cald therefore Paganisme . A Whoredome too , a spirituall Whoredome . And in this lust Iewes followed stript them . Every Nanot , but exceeded Gentiles ; followed them , but so fast , that they outtion had his God , one Baal , another Ashtaroth , a third Moloch , a fourth Nergal , others Adrammelech , and Rimmon , and Chemosh , and Thammuz , Israel had them all . But this ( they will say ) was old Israel too . Surely the extent of these Iewes Idolatrie , I can not readily tell . But Saint Peter gives it an odious Epithet , abominable Idolatry . The Paraphrast mends it not , calls it the worship of devills . Say then , if t were not time , they left these lusts , that were now turned to God .

Shall I presse the Pronowne here againe , and so end ? Would God I could not ; that we though Christians , Christians borne , not ( like these Iewes ) converted onely , lived not Gentiliter , in all the lusts of the unholiest of the Heathens . Instance in the Damme , Drunkennesse ; so rise with us ; that as Saint Cyprian said in Africke , so in England , Propemodum non habetur pro crimine , t is hardly held a fault : aut parvum , aut nullum , Saint Austins said of Africke too , either none , or a very little one . Nay t is a fault now to be sober . He is no man that will not drinke , an argument came from Africke too . Drinking of Healths , that s a fashion came from Italy . Saint Ambrose notes it , Bibamus pro salute Imperatoris , they must drinke a health of Caesar . I censure it not simply , but for some unsober Ceremonies , that become not Christians . I will doe my Soveraigne better service , if I kneele and pray for him , than if I kneele and drinke for him . Nor yet doe these Wine-wantons kneele in honour to the King : they will do as much to the meanest of their Mistresses . Nay that which Heathens would not offer , sobrietie suffers violence . As King Assuerus feast no man might force another . Wee doe ; and that not as the Grecians , {αβγδ} , either drink , or depart ; but aut bibas , aut morieris , an Italian fashion too , t is in Saint Ambrose , drinke , or thou diest for it . But better ( saith that Father ) that my body die sober , than my soule die drunke . Leave this lust every Christian . You are Gods servants . No man will like a drunken servant .

Come to the Daughter , Wantonnesse , a lust too common too . Of Sathans sixe daughters , Pride , Vsury , Hypocrisie , Ravin , Simonie , and Lust , he bestowed five of them on severall sorts of men , but Lust , the last , on All. As Saint Hierom said of Arianisme , I may say of Lust , that the whole world is turned wanton . Belike we hold , as Heathens did , Fornication , {αβγδ} , an indifferent thing . At least we seeme to say with Mitio in the Comedie , Non est flagitium , crede mihi , I wis , t is no such hainous crime . Nay doe not some boast of it , an Africke fashion too ? Mocke others , lesse leude than themselves , that s a Romish tricke ; call them Spadones , and such other scurrile termes ; {αβγδ} , praisers of Whoredome , Nazian . nay {αβγδ} , adorers of their lusts , Nazianzen too . Nay more , belie themselves , rather than seeme chaste , as Saint Austine saith , he did , before he was converted , ne vilior haberer , quo essem castior , lest his leud acquaintance should despise him for his honestie . Leave this lust too every Christian . Thou art a member of Christs body : make not thy selfe the member of an Harlot .

To conclude ; as if our Land had not lusts enough at home , we seeke {αβγδ} , Philoes terme , saile over the Ocean , fetch in beyond-sea-sinnes , as we doe fashions . Not Damme and Daughter onely , strong drinke , and strange women , Dutch and French lusts : but some Italian too . Prince shall not trust Subject , Patient his Apothecarie , one friend another , for feare of Mors in olla , lest his lust lie to poison him . This is not {αβγδ} , but {αβγδ} , not Saint Basils Stoppe , but Sathans Toppe of wickednesse . We proceede not onely , but exceede in sinne , proceed Graduates in sinne ; as if we thought with Clitemnestra in the Tragedie , Res est profecto stulta , ne quitiae modus , his wit is meane , that will use a meane in wickednesse . As should all the Gentiles have lost all their gods , let them have come to Israel , they should have found them there : So should all Nations lose their proper sinnes ; they shall finde them all in England . So Apish are the English , not Fashion-followers onely , but Lust-followers too , even the lusts of all Lands . It is fit I now reflect the Sufficit on my selfe . Be this sufficient ; for the time is past . Gods holy Spirit speedily inhibit us : and let every Christian say this Sufficit to himselfe , that God may say his Sufficit to his soule , Sufficit tibi Gratia mea , my Grace is sufficient for thee . Vnto him the Father , and to Christ the Sonne , and to the holy Spirit , be duly ascribed , &c.

A SERMON PREACHED VPON PART OF THE NINTH ARTICLE OF THE CREEDE . The six and twentieth Sermon . The holy Catholick Church .

A Speech defective ; wants a word . We neede not fetch it farre : the former Article will serve to perfit it , Credo , I beleeve . But the same sense will not serve both . I beleeve in the holy Ghost ; but I beleeve not in the Church . Not in the Pope , who is above the Church , he saith . Not in Saint nor Angell ; not in Christs mother , higher then they both ; Papists say that too : but in God onely . This kind of beleefe God alone claimes ; no creature . It s a beaten distinction , yet the Schooles , Credo Deo , Deum , & in Deum , Faith Civill , Naturall , and Divine . The Scoole hath it from S. Austin , Credo Paulo , I beleeve Paul , saith hee , and Peter , but not in Paulum , I beleeve on neither . And Sathan ( saith he ) Credit Christum , beleeves Christ , that is , confesseth him : but not in Christum , beleeves not in him . He were happy , if he did ; hee should be saved then . So there are three Faiths ; pardon my phrase , there s but one Faith , Saint Paul saith . That s true ; one Faith onely in Christ . But the word Faith hath three senses , Credence , Confession , and Affiance . Beleefe , here meanes but acknowledgment . I beleeve the holy Church , the holy Catholic Church , i . I acknowledge it .

The Rhemists adde more in 1 Tim . 3. 15. say , we say safely , that Credo , meanes but only , to beleeve the Church to be . It signifies also , to trust the same in all things . They cite the Nicene Creede for it ; they meane the Creede of Constantinople ; the Nicene Creede hath not that Article . Stapelton saith so too , I beleeve the Catholicke Church , i . I beleeve , whatsoever the Church holdeth . The grossenesse of this glosse , see by the other Articles ; Credo in them all to have but one sense onely , two in this . Credo hath two senses , one in the former , touching the three persons , there Credere is Confidere . Another in these latter ; in which it is but Agnoscere . I say , it hath two senses ; but not in one Article . Here Credo Ecclesiam , not Credo Ecclesiae , I beleeve the Holy Church , the holy Catholicke Church , that is , I acknowledge it . I humbly acknowledge it ; I doubt not , we All doe . All have not allwaies ; Fides non est omnium , is Saint Pauls Aphorisme . Hee meanes hominum , All men have not faith ; I meane Articulorum too ; even of beleevers , all admit not all the Articles . Some not onely not all ; but none at all . The Atheist denies all ; saith ( as Davids foole does ) Non est Deus , there s no God . One would thinke , the whole world had no such infidell ; Egypt had , Pharaoh , he askt , who is God ? Babylon had , East Babylon , Nebuchadonosor . West Babylon hath had some . He that matcht Moses with Mahomet , cald them both , and Christ too , tres Barritatores the three famous brables or troublers of the world , ( twas Pope Gregory the ninth ) had no God in his Creede .

But in the second Article of Christs divinitie , Infidels are infinite . All Iewes , all Mahometanes . I passe by the Apostata , and some moe , who sometimes Christians , yet denyed Christ . By the Pope I cannot passe , Leo the tenth Christs vicar , yet beleeved not Christ , called the Gospel a Fable , sayd to Cardinall Bembus , Quantas nobis opes peperit illa Fabula de Christo ! And for the holy Ghost , had all men acknowleged him ; there had beene no neede of the Councell of Constantinople , the first Councell .

Now for the other Articles , doe all acknowledge them ? why then sayes Saint Paul to them of Corinth , How say some among you , that there is no resurrection ? Rome can sample this too : what heresie is there , but the Pope hath a part in it ? Three or foure of them have doubted of the soules immortality . For this in question , my theme now , doth every Christian give his Credo to it ? I hope so ; for I reade of no opponent . Indeede this Article is not in every Creede , found but in few [ The Nicene hath it not , the right Nicene ; the reputed hath ; and one more in Epiphanius . None else , that I have seene , none publick and antient . ] Not the Catholick Church onely , but the Communion of Saints too , is omitted in most Creeds . The latter ( I thinke ) in all , save the Apostles . But neither of them both is the lesse to be beleeved ; but the more rather , in my poore opinion , which I humbly submit to your more learned judgements . They synods of the Church were mostly summoned for the censuring of hereticks , who had opposed the Faith , oppugned some Article of the Apostles Creede . The religious Bishops by their after-Creeds did but confirme this . All Articles in them were in this first , expressely , or implyed . What Articles of this the Hereticks at times presum'd to question , those Fathers determined , and reestablisht them in theirs . As especially the points which concerne Christ , or the holy Ghost . Other points of faith , as the day of judgement and of resurrection , save in the Apostles dayes , were never controverted . The councells therefore after them did not ( for they needed not ) put them in their Creeds : very few did . Much lesse they of the Church to be Catholick and holy , the Communion of Saints , the forgivenesse of sinnes , and everlasting life , none ever denyed them . That the not finding them in any Creed , but in the Apostles , argues they require the more undoubted Faith , as being never contradicted . They are onely in the Creede of the Councell of Constantinople , but ex superabundanti . And therefore with your learned leaves , I doubt not to insert this one word into this Article , to reade it {αβγδ} , I beleeve the holy Catholick Church . Both it and the three following make no sentence without it . Without Credo understood , they have no understanding . I borrow but the verbe ; not the praeposition too .

And yet why not ? the Pope will warrant me to borrow both ; will dispense with me at least . Is not the Pope the Church ? They say , he is , the holy Father Pope is the holy mother Church . Not the head alone of it . That though too much , yet is little ; that he was long agoe , the Churches head . Is he not Peters successour , whom Christ cald Cephas , that s a head ; a Pope sayd so . Hebrew is Greeke at Rome . I meane Syriak . Nor was it lapsus linguae , as once Fiatur was . It is mainteined by Turrian the Iesuite , and the notes in the Canon law . A head so long agoe , must now be growne to a whole body . The Pope is the whole Church . When we say , the Church ; we meane the Romane Bishop , saith Gregory de valentia . Gerson makes him more . Great is the Popes growth . The Church was once the body , he the head ; and yet that but usurpt too . Now Dimidium plus toto , the Church is but a part , the Pope the whole , saith that good Chancellour of Paris . I hope the Sorbon thought not so . Hervaeus saith too , hee is the Church virtualiter . If the Pope be the Church ; then put in Praeposition too , Credo in sanctam ecclesiam , I beleeve in the Church . For in the Pope I may beleeve , for he is Christ ; not Christs Vicar onely , but Christs selfe . One in the Lateran councell cald Leo the tenth his Saviour . I may beleeve in God , I must . The Pope is God , Felinus saith , a French Lawyer . The Glosse in the extravagant calls him , Our Lord God the Pope . He was thought but a Parasite that stiled Pope Paul the fift , Vice-God . The Canonists flatter worse , that make him Gods selfe . I am too long in this , if a man may bee too long in inveighing against such absurdities . To deale ingenuously , the Creede of Constantinople hath the praeposition , {αβγδ} , and Drusius a great critick , maintaines the phrase . So may wee in his sense . For he makes it meane no more , then Credere Ecclesiam .

The object of this Credo is the Church . The other Creeds gives it three titles , it is one , it is Catholick , and it is Apostolick . This but two , Holy and Catholick . It is fit , we first speake of her selfe , then of her Attributes . Very excellent things are spoken of thee , O thou daughter of God , thou Apple of Gods eye , and signet of his hand ; Christs spouse and sister , his dove , and his beloved ; the beautie of the earth , and inheritrix of heaven . But mine office now is not to preach her praises , but to teach her children . Beloved brethren , Gods children by the Church , bred in her wombe , fed from her brests , know , what your mother is . He is a wise sonne ( they say ) that knowes his father . Learne you to know your mother , you that are learners . Many of you can teach me .

The Church is the Vniversitie of all Gods chosen people , from Adam to Christs second comming ; of them all . First for them all . The Church meanes not the visible confessours of Christ onely , apparent to the world . Many beleeve on Christ in the lands of unbeleevers ; many serve him secretly under persecuting Kings . Christ hath his Lillies among thornes ; God a Iob , a just man , in the land of Hus . The Saints in heaven unseene , are a part of the Church too , the Church triumphant . Not viatores onely , comprehensores too , belong unto Christs body , and are members of the Church . What if I shall say , Angells are too ? Aquinas doth , and Saint Bernard : Papists say more ; some in hell too ; all that are in Purgatory . There s good cause to call it Catholick , that spreads so farre . Militans , and Triumphans conteine not all the Church ; there s a part , peccata expians , saith Gregory de valentia .

Come we to the attributes : first , it is holy . Gods Elect , Saint Paul calls holy , Col. 3. 12. Christ gave himselfe for the Church , dyed for it , Saint Paul sayes , to sanctifie it , to make it spotlesse , blamelesse , holy to himselfe . How can it but be holy , washed by Christs blood ? The Churches holinesse stands in two things , Purity of Doctrine , and sanctitie of life . Vrim and Thummim must be on her brest . What Saint Paul craves in Timothie , one of her sonnes must bee much more in the mother , {αβγδ} , sound Faith , and holy life . For the first , though holinesse looke rather at our life , then at our faith ; yet there is an holy faith , Saint Iudes epithet , a most holy faith .

Not onely this impuritie defiles the faith ; but all Hereticall pravitie is a barre to holinesse . Heresie is hell-bred , saith Ignatius , {αβγδ} . It is {αβγδ} , Sathans seede , saith the same father . The Church abhorres it . Hereticks ( I say ) are not of the Church . Bellarmine saith , they are : but Canus saith , they are not , lib . 4. cap . 2. In it they are , as onely Dealbati ( Saint Austins word ) white : For the Church ought to be , as ●olicrates sayd she was in the time of the Apostles , an undefiled and chast virgin . When shee teacheth heresie , shee turnes adulteresse .

For the other , holy life . Tota Pulchraes , thou art all faire , my love , may receive two constructions , orthodoxall both . Either that the whole Church is holy , no part of her impure ; or that shee is so wholie , in life as well as faith ; in manners , as in doctrine . Heathens charged the first Christians , when they assembled to serve God , and to celebrate Christs supper with murther of Infants , eating their flesh , and drinking their blood ; with carnall copulation in the darke , promiscuous and incestuous . Who can let Sathan from lyes ? But Tertullian quits them . So do Papists serve us , cast false aspersions on our Church . I would they were not true of theirs . Worse , farre worse things true of them , then they falsely lay on us . What we shall be , God knowes : out landish leaven may sowre some of us . But since our parting from the Pope , and the sound Preaching of the Gospell , much impurity is purgd out of our Land . Yea the Churches sound members have also their infirmities . Her selfe saith , shee is Blacke , Cant . 1. 4. Nigra , but formosa , shee addes that , she is holy notwithstanding them . We wrestle to our power against all the power of darkenesse . We crave Gods grace ; and he gives it , to walke in all obedience to his holy will and word . Ego dormio , sed Cor meum vigilat , the Churches words too , her eyes may winke , but her heart waketh . Her holinesse is not absolute , not perfit in this life ; as Donatists and Catharists require . But yet t is Inchoata , she labours and indevours so much as God enables her .

The Church is holy , but whence ? Her holinesse is not her owne ; t is given her . Native shee hath none ; t is Dative all . Shee may say to God , Bona mea , Dona tua ; That shee is Holy , it is wholly from him . Hee hath made her so two wayes . Partly by his Sonne , cloathing her with his Righteousnesse ; that s but Imputative . And partly by his Spirit , who enableth her to every good worke ; and that holinesse is inherent . Inherent holinesse every man hath , must have , that shall be saved . The word ( inherent ) may offend some of little knowledge . But the judicious will admit it without scruple . But that holinesse too stands on Gods sweete acceptance . It is full of weakenesse ; but it pleaseth him in Christ . I say , the Church is holy , not in Christ onely , by his Righteousnesse reckoned unto her ; but also in her selfe . Not of her selfe ; but in her selfe , by the workes of Regeneration ; the fruites of her Faith , wrought by the grace of the sanctifying Spirit . For where the Church is , Gods Spirit is , saith Iren . and where the Spirit is , all grace is , he saith too .

There are some more respects , why the Church is titled holy . It is consecrate to God ; Sanctitas Iehovae , all things God craves to be dedicate to him , are called Sancta , holy things . It is Holy , for the mysticall union with her head . Christ honours her with his style . Holy is that Body , the Head whereof is God . Not by Synecdoche ; every member is holy , Dicat unusquisque , saith Saint August . Sanctus sum . It is Holy , for that faith , which knits together all the members of the Church which Saint Iude cals Sanctissimam , the most holy faith . I meete with more ; but I omit them .

The Churches second Attribute is Catholicke . A darke terme , needs an interpreter . It meanes , vniversall ; tyed to no one Condition of men onely , no one Country , no one Age ; but is Omnium Temporum , Lecorum , Hominum , of all Times , all Places , and all Sorts of men . Will you heare a fourth from the Tridentine Catechisme ? The Church called vniversall ; because all that will be saved , must hold and embrace it . Patianus had another , but strained ; cald the Church Catholicke , for Obedience to all the Commandements of God . For Place , David bounds it at the ends of the Earth , Psalme 2. For Time , it is yesterday , to day , and for ever . For Persons , Greekes and Iewes , Bond and Free , Male and Female , All are one in Christ Iesus , Gal. 3. 28. So ample is the Word , that it containes ( saith Lirinensis ) Omnes semper Vbique , All , ever , every where . The Synagogue was not so ; that contained but Israel , and lasted but till Christ . The Church takes in all , and never ends . I meane Generice , not Individualiter . Some have beene of it , of all sorts , in all lands , one time or other . All Lands have not at once had some Beleevers . Satis est , si successive , saith Bellarmine , it sufficeth , if at times .

How then doth Solomon call it a Garden , a Garden enclosed ? As I may not straine it , so I may not straighten it . A Garden ; but not for the straightnesse of her ground , but for the sweetnesse of her graces . And the Inclosure is not for the confining of the Church ; but for the safety , and Gods propriety in the Church . It is {αβγδ} , Irenaeus his terme , {αβγδ} , Athanasius his word , diffused and dispersed , disperst farre and wide . There s no Quando , or Vbi , but acknowledgeth the Church . Before the Law , the Patriarkes ; under the Law , the Prophets ; the Apostles , the Christs time . All beleevers since . All that either waited for Christ before his comming , or have confest him since ; that doe now of shall hereafter , unto the worlds end , of all nations under heaven .

The Church is Christs Body , but his Body mysticall . It is not with it , as with a Body naturall . A naturall body hath the members all at once . But Christs mysticall members grow into his Body , some yesterday , to day some , some to morrow . God chose them all together , even before they were , before the Heavens were : but he cals them in their course , and incorporates them in Christ , one after another . Adam , Abel , and Soth first ; Noah and Shem afterward . Abraham and his seed in their succeeding ages . The Gentiles in their time , our Ancestours , our Selves , our Children till Christs comming ; the whole world of Beleevers in their severall generations . All the Faithfull of both Testaments , Law and Gospell , make but one Chuch . That s for time and for place ; Christ is the Corner stone , that conjoynes Iewes and Gentiles . Shem and his Sonnes onely , were sometimes ; Iaphets seed were all Aliens . The Iewes , Gods Children ; Gentiles but Dogges , Christs terme ; strangers to the Covenant ; without Hope , without Christ , without God , all Saint Pauls words , Christs Crosse ( Pauls terme too ) hath now endenized them , made them of Gods houshold . They are {αβγδ} , of the same Corporation ; Coheires and Partners of Gods promise in Christ . The Preaching of the Gospell hath made the Church Catholicke , Saint Paul publisht it to Rome , and much of Greece . Saint Peter ( Papists say ) to France and Germany , Coster . Controv . pag . 90. Saint Iames to Spaine . Thomas to the Indians , Parthians , Medes , Bactrians , and others . Ioseph of Arimathea to Vs. Others to all nations knowne in those ages .

Donatus once confined the Church to Africa . The Pope doth now to Rome . That now the Catholicke Church , which obeyes the Pope . So saith de Valentia , and other Romanists . How shall it doe , when there are two Popes at once , three Popes together ? Nay , how shall it doe , when the Pope dyes . Then belike there is no Church . No Pope three yeares together . Iesuits ( I doubt ) shortly will impropriate the Church , appropriate it to their Society . They may show Patent from Saint Paul , 1. Cor . 9. 1. Hce cals it there the Societie of Iesus . I wonder , how that Scripture scapes them .

To conclude , the members of the Church are sundred in person by farre distance haply both of time and place . Yet are they knit together , all into one Communion , by one baptisme , and one faith , by the bond of the holy Spirit . And that is it , the Apostles meane in this Creed , by the Catholicke Church . T is a Church ; for t is a Company electa & evocata , culled and called out of the wicked world . T is Holy ; for t is Gods ; Sanctitas Iehovae . T is Catholicke ; for all Ages , all Lands , all sorts of People , some of them All , have beene , are , and shall be members of the Church . Vnto him , that first elected it , in his love , God the Father ; and unto him , that espoused it , Iesus Christ , his Sonne ; and unto him , that sanctifies all that belong to it , God the holy Ghost , all of them joint-founders at the first and perpetuall Patrons of the Church unto the end , be joyntly ascribed , All Honour , and Glory , &c.

A SERMON PREACHED VPON THE SEVENTH COMMANDEMENT . The seven and twentieth Sermon . EXOD . 20. 14. Thou shalt not commit Adulterie .

THE seventh Commandement in the Law ; the times call for it ; an idle Age , and Wantons multiplie . Heare the words , and hate the sinnne , all yee , that doe feare God . Thou shalt not ( Gods selfe biddes ) commit Adulterie And why not Thou ? Samson did , a man reckoned among the Righteous . Heb . 11. Salomon did , whom God cald Iedidiah , his Beloved . David did , a man according to Gods heart . What then ? Vertue goes not by precedents . God therefore gave the Law ; because all men are sinners , Saints and all , Saints on earth . To warrant sinne , cite not examples , Quid facta videam , cum verba audiam ? What should I heede , what men doe , Let me heare , what God saith . Hee saith here , Non moechaberis , Thou shalt not commit , &c.

First why Thou ; then why Not . For the former , Why that Person ? Why that Number ? For Person ; why the Second ? The Lawes of Men runne in the third mostly , both Civill , Nequis , and Canon , Siquis . But the second seemes to speake more personally , more closely to every man . When I read , or heare , Non facies , Thou shalt not doe this ; mee thinkes , God speakes to me , particularly ; more , than if hee said , Ne quis facito , Let no man doe it . The third Person yeeldes more tergiversation , more evasion than the second .

For the Number ; it is not Plurall , but Singular . Non moechabimini , forbiddes not with that power , as Non moechaberis . Thou comes much nearer me , than yee ; speaketh to me Individually . Eve was with Adam , when God forbade him the eating of one tree . Yet God said but Non comedes , Thou shalt not eate ; held his Prohibition to be more powerfull so , then Non comedetis , yee shall not . Eve indeede tells the Serpent , God had said , yee shall not ; and Saint Ambrose saith so too , and presses it . But I will credit Moses more than Eve , or Saint Ambros . he read the 70. not the Originall . Nay Gods selfe saith , he said so , Gen. 3. 11. Hast thou eaten of the Tree , whereof I said , Thou shalt not eate .

But yet againe for the Person , what Thou ? As particular , as it seemes , it seemes not to meane Mee . For whom speakes God to ? To All ? Thou may meane so : but haply doth not here ; seemes not . God saith but , Heare ô Israel , Deut . 5. 1. speakes but to Iewes onely , not Mee . I will aske with Pilat , Egone Iudaeus , am I a Iew ? The other two I but toucht ; I must tarry more on this .

Saint Paul saith , Lex non est posita , The Law speakes not to all ; not to the just . Legis ex moribus , Bad maners bred good Lawes . {αβγδ} and Lex is á Ligando . Lawes are Hedges and Bands . Hedges are for Strayers , Bandes for the unruly . Mostly they are ; and a Righteous man {αβγδ} , saith Chrysostome , needs no Law ; t is a Law to himselfe . But Saint Paul saith too , No man is Righteous . Say some be ; he needes no Law , mens lawes . Yet is not Lawlesse . Gods Law is in his heart , and {αβγδ} , Gods Law , that s {αβγδ} , a band stronger , than all lawes . Noah , Enoch , and Abraham , just men , had that Law graven in their hearts , long before Moses . Adam had in his Innocencie . But we are fallen farre , even the holiest of us all , from the perfection of the Patriarkes . Besides Gods Law engraven in our soules , wee neede this too ; the written Law : A double hedge , yet hardly holds us ; two bands ; we breake both . The best needes binding ; no man hath Immunitie . God saith to every man , Thou shalt not .

But yet to Iewes alone ; prefaceth the Law with their bondage under Pharaoh ; speakes to them expressely , whom he had newly brought out of the land of Egypt . They were Hebrewes , Sems seede ; What is that to us , Iephets posteritie ? Saint Paul appropriates the Law to them , Rom. 9. 4. theirs is the {αβγδ} , the Law belongs to them . Origen answers {αβγδ} , not to them onely ; Ad te , to us also , multo magis ad te , more to us , than them , much more . God hath brought us out of Egypt . Sinne is Egypt , a House of ba●er bondage , then it . Sathan is Pharaoh , a feller Tyrant , than hee . From sinne , and Sathan Christ hath rescued us . There is a spirituall Israel ; the hearts Circumcision makes the right Iewe ; and Faith the Sonnes of Abraham . Gods Audi Israel is to us ; and every Thou shalt not , pertaines to every man . All Beleevers are Gods Israel .

But the Gospell quits the Law , gives me Christian liberty . The band of the Law is not loosened by it . It is a faster tie to it . It breakes not the band , but the bondage of the Law , makes my obedience not Servile , but Ingenuous . It is Libertas , not Licentia . To live , as I list , were not Christian Libertie , but Heathenish Licentiousnesse . Christ hath freed me from the Law , that is , from the Curse of it , and from the slavish yoke of it . God I must serve still ; but Servitute libera , not as a slave servilely , but freely as a sonne . Christ , who is Redemptor , is Legistator too . Hee that hath freed me , is he that bound me ; and that will Iudge me at the last day , according to my works , that is , my disobedience or obedience to his Law . There were indeed some Hereticks in Luthers dayes , disgrac't the Law ; held , it concerned not Christians ; curst Moses {αβγδ} , in malam rem , ad Diabolum . Whom Luther opposed both by Penne , and Disputation ; called them Antinomos , and Nomomachos . And yet ( not to dissemble ) Luther had let fall some Soloecismes himselfe . In a word , Moses Iudiciall and Ceremoniall Lawes were indeede proper to Israel , {αβγδ} and {αβγδ} . But {αβγδ} the morall Law , i . the tenne Commandements are common to all Nations . Thou shalt not , commands All.

Yet haply not All. The womans sexe may seeme exempt ; and young men challenge Dispensation . For the former ; the Thou is masculine in the Originall ; as if God meant it onely to the male . The Iewes tongue seemes to sound so to a Iewes eare . But saving in things proper to one sexe , what is said to the one is meant to both . The one implies the other . God spake to Eve as well as Adam , when he said , Thou shalt not eate . Yet his termes were onely masculine . Yea , let women thinke the Law speakes more specially to them . For Murther , Theft , Drunkennesse , Adulterie , every sinne is more , farre more odious in a woman , than a man . Crave they expresse Scripture ? Deut . 23. 17. There shall not be a whore among the daughters of Israel .

For the other ; old Mitio saith in the Comedie , Non est flagitium ( mihi crede ) adole scentulum scortarier . It is no such huge offence for a yong man to haunt Harlots ; sweare by his troth , Mihi crede , experto crede ; belike hee had done it in his youth . Detur aliquid adolescentiae , young men must have leave , a little leave to play the wantons . Thus doe Pandars corrupt youth . But David will have young men cleanse their wayes , Psal . 119. His sonnes Memento is unto them too , Eccles . 12. Remember thy Creatour in the dayes of thy youth . The Rabbins rule bids , {αβγδ} Thy sonne at thirteene yeares old , set him to the Law . Not to learne it ; that he must at five , Puer quinque annorum ad Biblia , but to obey it . He is called at that age {αβγδ} filius legis , i . subject to the Law . Tullie saith , It is wisedome to let youth have all libertie , quoad deferbuerit ; He spake that as an Oratour , pleading for a leud yong man . But he saith otherwise in his Offices , when he speakes as a Philosopher ; Ea aetas arcenda est a voluptatibus , youth must be weaned from wantonnesse . Scripture rich in is examples .

Leave wee the Person , come to the negative Note , Prohibitive here . Thou shalt not . Why Not ? Why runnes the Law almost all upon Nons ? Non habebis , Non facies , Non sumes , &c. Lawes are lightly negative , affirmative but few . First , vices are farre moe then vertues , two to one at least . Lawes occasioned commonly by bad manners , do Prohibere more then ●ubere ; say , Thou shalt not , much oftener then thou shalt . Secondly , because so a Law is more breefe , and yet more ample . Negatives reach further then Affirmatives . Prohibitorium imperatur pluribus , Ambr. And thirdly Logick learnes us , they are stronger then they too . Precepts of both kindes Gods Law hath ; Negatives as many , as the yeare hath dayes , as the Rabbins reckon them : far fewer Affirmatives . This Decalogue Negatives all save two : as it were , to binde us the faster to obedience . That s generally for all ? For this particular ; the Negative note is more peremptory here ; not so strong in some other , in the most . An Image I may make , so it bee not to fall downe to it . Sweare I may , before a Magistrate . Neglect the Sabbath , on necessity . Forsake my Parent , in some cases . Kill mine enemie in lawfull fight . Covet my neighbours house , his servant , or his beast ; with his will , and on conditions . But commit adultery I may not , in any case on any condition .

In those things , some circumstance may authorise , or excuse mee ; none in this . Romes almighty Bishop cannot dispense here . Hee does de facto . Not indeede with adulterie : but with other sins coucht under it , some worse then it . He licenceth the Stewes , permits Concubines : that but single Fornication . Grants incestuous mariages ; that s worse then adultery , somewhat worse . Yea Sodomie too ; that s farre worse . Ferdinand King of Naples by his leave marryed his Aunt . Emmanuel of Fortugall , his wives Sister . One his owne sister , by Pope Martins Bull . Sixtus the fourth gave Cardinall Lucie leave , him and all his , to be Sodomites . But by his holinesse leave , this law beares no indulgence . The simplest fornication cannot be dispenc't with by the triple-Crowned Pope . It is , but not de Iure . What God binds , man may not loose . Canonists say , Popes may . They are the Popes Parasites . Schoolemen wiser then they , say they cannot . Aquinas the best of them saith , the ten Commandements are Indispensabilia , admit no dispensation . Bellarmine himselfe saith , the Popes Champion , the Pope cannot dispense in ●ure divino .

There s one case in which private men will be Popes , will give themselves indulgence for single fornication . In some weakenesse of body , for recovery of health , and some leud Phisitian will give that counsell too . But both patient and Physitian may so goe to hell together . Let no man slay his soule to ease his body . I have beene long in the person and the particle : I come to the maine terme ; of two words , Act , to commit ; Object , adulterie ; both but one in the originall .

Both Greeke and Hebrew , and other easterne tongues have but one word . Yet least some wanton may stumble at the phrase ; one word of it . Thou shalt not commit . May I Iust and not be guilty ? thinke it , so I act it not ? That s not the meaning . There s an adulterous eye , Saint Peter saith ; an adulterer Aspectu , as well as Actu , saith Saint Ambrose , Quoties concupiscimus , toties fornicamur , saith Saint Hierom . Sirachs sonne saith , concupiscentia spadonis devirginavit juvenculam , even the Eunuches Lust deflowres a Virgin . The body is not fould but by the act ; but the soule is by the thought . It is not my Glosse on it , but Christs ; who but looking on a woman lusts withall , hath committed adultery , Matth . 5. 28. Every precept forbids sin in word , and thought , as well as act . So doth this , and in this terme . Not the doing the act onely , is to commit it . But the ribald in his tongue , and the luster in his heart , commits it too . As well the verball , and mentall adultery is meant here by commiting , as the reall and actuall , and the Law is spirituall , Saint Paul saith .

But why adultery ? why not some wider word of more extent , to forbid all uncleannesse ? Adultery is but one . The Law is presum'd to permit , what it forbids not . Belike then Fornication is no sinne . The Gentiles thought so ; as appeares by Saint Iames , Act. 15. 20. It is inter adiophora , forbidden by him there among other things indifferent . Or if it be a sinne ; why is not put here rather then adultery ? Had the Law forbidden that ; it had implyed this too . If I may not Scortari ; lesse may I moechari . But who shall teach Gods spirit to speake ? Lawes should bee short . Gods are . These specially . His Morall Law , but Decalogus , his ten Commandements , but ten words . No moe the most of them in some Greeke Fathers ; foure in Moses Text , five in Pauls , Rom. 13. 9. This in both , {αβγδ} . But one word , but a pregnant one , Multarum rerum gravida , conteines many under it . A great Synecdoche , as in the other precepts ; one limme of wicked lust for all .

Lust is Hydra of many heads ; Iustin Martyr calls it {αβγδ} : adultery , if either of the parties be marryed ; Fornication , if both single ; Whoredome , when with many ; Stuprum , if with a Virgin ; Incest , if with a kinswoman ; Rape , if there bee force . There bee more , which I name not for their abominable filthinesse . They are here prohibited all . All kinds of incontinencie ; yea intemperancie too : It is Pandor to incontinencie . Drunkennesse , Idlenesse , Luxurie , Ribaldrie , whatsoever vice is enemie to chastitie , this commandment meanes them all . Time will not let me tax them in particular . I will take them all in grosse . Haply hereafter of them severally .

Brutum ego , saith Salomon ; David saith so too : both sayd they were beasts . We are all . Not as they meant , in ignorance ; but in sinne . Every sinne is a brute beast . Anger a Lyon , Drunkennesse a Swine , and so the rest . But yet but one sinne , but one beast . But filthy lust is every beast ; lusts promiscuously . So doth the Lecher , Omnium mulierum vir , as Curio cald Caesar , lusts after every woman . Let mee not be partiall ; women do so too , wicked women , lassata viris , nondum satiata , saith the Satyrist of Messalina ; I will not english it , for chast womens sakes . A sinne so odious , that the Lecher to bee quit of it , will make no scruple to forsweare himselfe . Solon seeing an adulterer offer to take oath , cried , non est perjurium pejus adulterio , the crime of perjury was lesse then of adultery . Hee meant in the leud opinion of the Lecher .

Indeed the Devill saith to a Lechers soule , non sunt magna carnis peccata , it is Saint Austins note ; the sinnes of the flesh are not so great . Mitio was of his minde , Non est flagitium , t is no such hainous crime ; but {αβγδ} , a small fault in the Epigramme . Papists say , wee say so ; worse then so ; t is no sinne ; lust is lawfull . Lying persons say so : and Salmeron the Iesuite saith , Lutheranes say so too , venerie is no sinne . saith not the Papist so ? the Popes selfe so ? One of them but reckons it , inter minora crimina , among pettie faults . His Cardinalls say so too ; Tolet doth , saith t is no sinne , when t is ob sanitatem . Yea their Law saith , Canon Law , there 's Honesta fornicatio .

But Gods Law censures all lust , not prohibits onely . You heare the prohibition , thou shalt not . Not here onely ; it is often . There shall not be a whore among the daughters , nor a whore keeper among the sonnes of Israel , Deut . 23. Not the Law onely ; some except against it , Gosspel too . You heard Saint Iames in the Acts ; he bids {αβγδ} , absteine . So doth Saint Peter , absteine from fleshly lusts . This is one , a maine one , the principall , Gal. 5. 19. Saint Paul , Flie fornication . Both nequis , Heb . 12. Let there bee no whoremonger : & siquis , if there bee any ; shunne him , 1 Cor . 5. Not whoredome onely , but all filthinesse , not onely not bee done , but not bee named , 2 Cor . 12. Christs selfe to the adulteresse , noli peccare amplius , bids her sinne no more .

But the Law here hath no paine . Heare the censure ; the Lay-censure ; in some cases , but stripes , but death mostly . Ecclesiasticall , the Lev●●● shall curse the incontinent person ; and all the people shall say , Amen to it . Even the adulterer , punished in many lands with death : scapes easily in ours . The antient Canons enjoyned him a long penance : a white rod , and a sheete for an houre or two serves us ; too light a paine for so leud a crime . But there is a heavier censure then all this , eternall death , damnation . The fire of lust shall feele the fire of hell .

Lust hath many paines on earth , beside the lawes . Sometimes beggerie ; a harlot will bring thee to a morsell of bread , saith Salomon . sometimes loathsome disease , loathsome and infectious . Alwayes shame , shame indeleble . It shall outlast thy life , light on thy sonne after thee , the sonne of fornications . Every mouth shall call him base . Yea a curse beside the shame ; the base-borne child lightly proving leud . All these paines are but temporall . But the Apostle saith , Gods kingdome shall be shut against the Lecher . Without shall be dogges , saith Saint Iohn , i . whoremongers . Where without ? In the Lake , that burnes with fire and brimstone ; which is the second death , the everlasting death . Heare and feare all lusters after strange women . Tremble yee all here , that you may not tremble there : where the torments shall force you to gnaw your tongues for paine , and blaspheme God himselfe through the unsufferable anguish .

A SERMON PREACHED VPON THE LAST QVESTION IN THE CATECHISME . The eight and twentieth Sermon . What is required of them , that come to the Lords Supper To examine themselves , &c.

THE Christian . Catechisme is a large Field . The King hath not imprisoned the afternoone Preacher , in confining him to it . It is spacious enough . A Field ? A Garden rather , the Garden of Eden , fruitfull and delightfull . Yea for some Priviledges , to be preferred before it . There s no Serpent in it ; there s no forbidden fruit in it : you may eate of every Tree : God excepts none . As out of Eden into Paradise went a great River : so doth there out of Gods Booke , into the Catechisme . Which breakes it selfe into foure Heads , Pishon , Gihon , Hiddekel , and Perat ; the Creed , the Commandements , the Lords Prayer , and the Sacraments . These farre excelling those . The first onely of them had ●old , and Bdellium , and the Onix stone . These all are in all these ; and their streames , like Davids River in the Psalmes , Make glad the city of God , water Gods Garden .

The fourth fits best this Season , and this Day . This Day called Passion Sunday : and the Sacrament was ordained for a remembrance of Christs Passion . This Season ; the dayes approach , which call us all to the Lords Table . To his holy Table none may rashly rush , none come unto his Supper , without due Preparation . Be that mine Office now , with your Patience , God assisting me , to prepare you to that Supper . T is the last Question in the Catechisme ; What is required of them that come to the Lords Supper ? T is there answered thus , To examine themselves , whether they repent them truely of their former sinnes , Stedfastly purposing to lead a new life ; have a lively Faith in Gods mercie thorough Christ , with a thankefull remembrance of his Death ; and be in charitie with all men .

The words containe two Termes an Act , and an Object : but one Act , to Examine ; but five Objects , Repentance , Reformation , F 〈…〉 Thankefulnesse , and Love . Sorrow for sinnes past ; Purpose of new life ; Faith on Christ Iesus ; Thanksg●●ing unto God ; Charity towards men . Not Faith only , ( as some say , as some lying Papists say , wee say ) sufficeth to prepare a man to the Lords Table . To him that shall say so , their Councell of Trent saith , and wee gainesay it not , Anathema sit , let him be excommu●●cate .

First for the Act , It is to Examine . That s the preparative against the Sacrament . Our bodies before purging use Preparatives : should not our soules ? Our sinnes are purged by Christs Passion . Craves not the Potion of his bloud , a Preparative ? The Iewes Sabbath had a {αβγδ} ; the Evangelists call it Parasce●en ; a Preparative , the Even of every Sabbath . The day of Christs Passion , the Even of the great Sabbath , Iohn 19. is titled so {αβγδ} , titled so to this day , Good Friday , is Parasceve , a Preparative . Wee neede against that day , that blessed Day of Mans Redemption , above all Sabbaths , a Prosabbathon , a {αβγδ} ; that Parasceve , a Proparasceve , many dayes preparatorie . The whole Lent is of purpose ordained to this end ; to prepare us to the Sacrament , against the feast of Easter . All Christians 〈◇〉 that time , of fit age and understanding , are invited to Christs Supper , to partake the holy mysteries of Gods owne Bloud and 〈◇〉 , E●quis ad haec idoneus , who is sufficien● for these things ? They requi●● g●●● Preparation . Every man may cry to Christ with the meeke Centurion , Domine non sum dignus , Lord I am unworthy .

Be pleased the 〈◇〉 attend to the Cetechists Preparative . Great is the danger of the unprepared . It is {αβγδ} , the Fathers call Christs Supper so , {αβγδ} , that s verendum , to be received with reverence . But Gods Iudgement on Iudas , for comming unprepared , is {αβγδ} , that s ●●rrendum . The prophane Communicant ●●ceives the Bread and Wine , as Iudas did . But the devill with all enters into his heart , Fills him full of all iniquitie , and brings him to destruction both of body and soule . Quisquis ad●●●ncta , saith God to Moses , Whosoever shall come neere the holy thing 〈◇〉 Immunditia , in any uncleanenesse , ext●●●abitur , that soule shall b●●ut off from Israel , from Gods Church . For he holds Christs Bloud unholy : Which who doth , what paine , ( saith the Apostle ) is hee worthy of ▪

This danger is prevented by this Preparative Act of Examining our selves , Non ego , sed Dominus , It is not the Catechist requires this Act ; t is God ▪ Wee read not Scripture Text alwayes in Catechisme . But it is grounded all on Scripture . This Act of examining , is expresse Scripture . 1 Cor . 11. 28. {αβγδ} , Let every man ( saith S. Paul ) examine himselfe ; and so let him eate ; both eate and drink too , by the papists leave : but first examine . Examination is that to the Sacrament , that Iohn Baptist was to Christ , his {αβγδ} , Christs Harbenger . Hee cryed before Christ ; Parate , Prepare . Downe with mountaines , fill up vallies , make straight , what is crooked , plaine , what is rough . The Lords way must be smooth , and his paths straight . So cries Saint Paul , {αβγδ} , examine every man the ground of his heart , against Christ , shall enter it . Impenitency , Infidelity , want of Charity , and the rest , are hilles , and vallies , rough and crooked waies ; Parate , prepare them : Dominus prope , the Lord is at hamd . Wee goe to a Communion : and Saint Paul saith , there s no Communion betweene Christ and Belial . Sathan could say to Christ , Quid mihi , & tibi , what have I to doe with thee ? Saint Iohns {αβγδ} is Saint Pauls {αβγδ} , to prepare Christs path , is to examine these things contained in this answere . What s the first ? Whether they truely Repent them of their Sinnes ? The repentance of sins past . Of the fifthfold object , that comes first to be examined . I will follow the bookes order .

No man may come to Christs boord without Repentance . Before Christ , went Iohn Baptist to prepare his way . How ? By Sermons of Repentance . It is the first word of his Sermon {αβγδ} , repent . Repent , for the Kingdome of God is , &c. Meate put into the stomacke , forecharged with evill humours , nourisheth little , but hurts rather , and workes paine . The Sinners Soule not repenting , takes in the Lords bread , Panem Domini , not Panem Dominum , his bread , but not his body . {αβγδ} , saith Origen , no wicked person can eate it . He cannot eate Corpus Christi , qui non est de corpore Christi . saith Saint August . eate Christs body , that is not of Christs body . He eates but Bread : and yet that to his bane too . The Elementum should be Alimentum : but it is to him Medicamentum ; It should be food , but it is poison . It is worse , it is {αβγδ} , Saint Paul saith , t is Damnation . Say , that word meanes not so much ; signifie but Iudgement . That s bad enough . Gods Iudgements are fearefull .

Why come I to the Sacrament ? Is it not , to Confirme to me the pardon of my sinnes ? Christs blood was therefore shed , Christ saith . Without Repentance there is no Pardon . What Man repents not , God remits not . An Heathen man could say , Aristotle could , {αβγδ} , {αβγδ} , Christs blood heales sinners ; but there s no cure for the impenitent . Pearles and Holy things are not cast ( Christ saith ) {αβγδ} , to Dogges and Hogges , Christ is Holy , an Angell cald him so , Sathans selfe cals him so , Luk . 4. 34. His Blood pretious , {αβγδ} , Saint Peter cals it so . And what Salomon said in one sense , the sinner may in many , Brutum ego , non homo , Hee is no man , but a brute beast . The Lustfull man , a Dogge , the Drunken man a Swine , no guest for the Lords table . Foris Canes , ( saith Saint Iohn in the Apoc . ) Dogges shall be without . The Deacon was wont to cry at the end of divine service , when they went to the Communion , {αβγδ} , Holy things are for holy persons ; All that are unfit , depart the Congregation . Yet Optatus writes , the Donatists threw Christs body unto Dogges . Ioseph wrapt Christs body in a cleane linnen cloath , {αβγδ} . So ought the Communicants conscience be cleane , saith Greg . Nyssen . If Sinne have bespotted it ; wash it away with the teares of Repentance . Will I wash my hands , erre I touch that , which shall goe into my Body ; and not cleane my Heart , when I take that , which must goe into my Soule ?

The Heathen Priest cryed , when he sacrificed , {αβγδ} , who comes hither ? It was answered , {αβγδ} , righteous and good men . Say not , all men are sinners ; and so no man may come thither . T is true , they are . But if they greeve , because they are , Sorrow for their sinnes : that s the thing is required here : repent them of them , truely repent them ; that s required here too : Come they may , they must ; Christ cals them . And yet they are not . Repentant Sinners are no Sinners , none in Gods sight . God upon their Repentance , absolves them instantly . If David cry Peccavi , I have sinned : the word is no sooner out of his mouth , but the Prophet answers presently , Peccatum abstulit , God hath put away thy sinne . God lookes on thee through Christ , cloathed with his righteousnesse . Thou art just so ; if penitent , truely penitent . Seneca could say , Quem poenitet peccasse , pe●e est innocens ; I will say , plene est innocens : God fully quits him , that repents , that repents truely ; adde that , or come not .

The God of truth requires truth in all things ; in the other Objects also here meant so , though not mentioned ; true Faith , true Love , true Purpose of new life . There is a false , a feigned repentance . Truth in all things hath her counterfeit . Christ abhorres such , accurseth them , sixe times vae vobis in one Chapter , Woe be to you hypocrites . The Christians Faith and Love must be {αβγδ} , without Dissimulation . Saint Paul saith it twice of both . So must Repentance be : All must bee {αβγδ} , Pauls words too , in Simplicity and Sincerity . Examine thine , whether it be such . Hath thine Eye wept for thy sinnes ? hath thy heart groned for them ? Peter wept bitterly . Davids teares wet his bed , washt it . Weepe haply thou canst not : Sigh and grone thou canst . Saint Augustine saith , true Repentance is vix sine lachrymis , hardly without Teares , but never without Grones .

The next Particular , is Purpose of new life . Next ; for Repentance is idle without it . The Catechist hath coupled them ; because they are individui , unseparable companions , cling so close together , that the latter is indeed a limme of the former . Hee Repents not , that Amends not , meanes not at least to mend his life . Death may defeate the performance of his purpose ; or God may suffer Sathan to tempt him afresh presently and powerfully . But there must be in his heart a Resolution at least , an intent of Reformation . It is not else true repentance . It is one part of repentance , ( it hath two ) Praeterita plangere , & plangenda non committere saith Saint Grego . not to grieve onely for sinnes past , but to Resolve also not to doe them any more . Repentance ( I should have noted that before ) is a sorrow for sin past . Am I sorry for an Act , which I meane to doe againe ? repeat , what I repent ? That s Repentance of Repentance . Saint Paul saith {αβγδ} , 2 Cor . 7. No man should repent , that he repented .

There is ever in Repentance a Detestation of sinne . Surely , I doe not loath , but I rather love that sinne , which I leave not . To the Lazar of Bethesda , and againe to the adulteresse , Christ cryed , {αβγδ} , bad them , Sinne no more . Hee that doth , prooves himselfe both a Dogge , and a Swine ; and so unfit ( as you heard ) for Holy things . Hee returnes , as the one doth , to his vomit , and as the other , to his wallowing in the mire . To end this , the true Repenter lookes ( as the Poet speakes ) {αβγδ} , both behind him , to bewaile sinnes past , and before him , to beware of sinnes to come . Say not , with the Drunkards , Cras sicut hodie , I will doe to morrow , as I did to day ; but with Eliphaz in Iob , If I have done wickedly , I will doe no more .

The third is Faith , without which , Repentance is unprofitable . Not so onely , but dangerous ; a degree to desperation . Iudas repented , and Ca●n , but despaired both . Repentance sorrowes for sinne ; but staies it selfe by Faith , comforts it selfe with Confidence on God , beleeves his gracious promises in Christ , and applies them to it selfe . Want of Faith weakens God . Pardon the Word . God is Omnipotent ; there s no weakenesse in him . But want of Faith doth Ponere Obicem , is a bolt and barre against Gods Grace . Saint Matthew saith but , Christ did not , but Saint Marke saith , Christ could not doe many workes , for the peoples unbeleefe . The Non-posse is from Mans incredulity , not from Gods Imbecillity . The Father of the Demoniacke said to Christ , if thou canst Doe : but Christ answered him , if thou canst Beleeve . T is Faith , that enables : but whom ? not God to Give Grace , but Man to Receive Grace . Omnia credenti possibilia , Christs selfe said , All things are possible ; but to him , that beleeves .

The Sacrament signifies ; not so onely , but gives too ; represents not onely , but presents grace to man , great Grace from God , conferres , exhibits it . That point hath beene learnedly taught you in this place . Yet gives it not ; but offers it , reaches it out to All. But they receive it onely , that beleeve . Faith onely apprehends it ; is Os , manus , Oculus , saith Saint Ambrose , the Eye , that sees Christ , the Mouth and Hand that take Christ ; Credere est Edere , say the Fathers , to Beleeve on Christ , that is , to Feede on Christ . Christ is present in the Sacrament ; but to them onely that Beleeve . They receive him , and all benefits purchased by his Death . They All , but they Onely . God tenders Grace ; but all men are not capable . They are onely , that beleeve . Gods Love is the Fountaine ; Grace doth flow from it . But Mans Faith is the Conduit ; it must runne through it . It is Grace that brings Salvation , Saint Paul saith , {αβγδ} , Titus 2. 11. saith it twice . Ephesians 2. You are saved by Grace . That s on Gods part . But there is somewhat on Mans ' too : Hee must beleeve . Faith must lay hold on Grace . Christ hath said foure times , Fides tua servavit to , thy Faith hath Saved thee . Christ meant but of the Body ; but it is as true , more true of the Soule .

Examine this Thou , that commest to Christs Table . It is needfull ever , but then most . Thy Faith must be examined . But what Faith ? Not Fides Historiae ; whether thou beleeve the Scriptures . Iewes doe that ; yet denie Christ . Agrippa did , Saint Paul sayd . Iewes doe ? Devills doe , Saint Iames saith ; beleeve , but tremble : beleeve God to bee just , Christ to have suffered . Devills doe ; Men doe not ; many men , Christian men : many in the Country ; some ( I doubt ) in this City ; beleeve not Christ . Not of incredulity ; but of ignorance ; know not , what or why hee suffered ; what or who hee was God or Man , Man or Woman . Reade they cannot ; heare they doe not ; or if heare , yet not heede . And how can they beleeve having not heard ?

But the faith , thou must examine , is fides misericordiae , my Text saith , Faith in Gods mercy through Christ . Not bare fides , but fiducia , confidence on God . Examine ( I say ) not fidem assentientem , a beleeving faith , that assents to truth in generall ; but fidem sentientem , a feeling faith , that applyes the grace in the Sacrament to ones selfe . What if I beleeve , that Christ dyed , dyed for sinners ? Sathan doth so . That faith will not save me . But the discreete Catechist hath used a word , which differenceth saving faith from that , termes it a lively faith . When thou commest to Christs Supper examine thy selfe , whether thou have that . Whether thou beleeve , that Christ hath dyed for thee , hath given his body , shead his blood for thee .

The fourth is thanksgiving ; an office meete for every Communicant . Wee terme our comming to Christs Table , a receiving . It is fit that a receiver returne thankes . {αβγδ} , benefits require thankfulnesse . This Sacrament {αβγδ} is cald the Eucharist , of this office of thanksgiving . And the Priest , reaching the wine , bids Drinke it in remembrance of Christs blood shed , and be thankefull . There is cause . It is the signe , the seale of the greatest benefit , God ever bestowed on man , his redemption and salvation . {αβγδ} , saith Saint Basil , the greatest , and the royallest , {αβγδ} , the divinest of all the workes of God . Nihil tam dignum Deo , saith Tertullian . Nothing so worthy of God , as mans salvation . And of the Liturgie in the Sacrament , the greatest part is thanksgiving . And the Priest concludes it with the Anthem of the Angels , Glory be to God on high ; Wee praise thee , wee blesse thee , wee worship thee , wee glorifie thee , wee give thankes unto thee , O Lord God , Lambe of God , Sonne of the Father , &c.

Surely if Angells sung Glory ; wee must more . They fell not , needed not to bee redeemed ; were confirmed onely . Wee fell all once in Adam , fall still daily . Christ redeemed us , shead his blood for us . T is meete wee thankefully receive so great salvation . T is meete , right , and our duty to bee thankfull at all times for all graces : but especially for the pretious death of our Redeemer ; with Angels and Archangels , and all the Company of heaven , to laud and magnifie Gods most glorious name , evermore praysing him , and saying , Holy , holy , holy , Lord God of hoasts , heaven and earth are full of thy glory ; glory bee to thee , O Lord most high . Man is prone enough to pray for things hee wants ; but forgets thankes , having received them . Of ten Leapers cleansed , but one returnes to Christ , to thanke him . Prayer is of nature , thankfulnesse of grace . Want forceth open every mouth to crave ; Religion opens few to render thankes . Children can singe Hosannah , Helpe Lord ; the boyes cryed so to Christ . But Hallelujah , praise the Lord , is the song of the Elders in the Apoc .

To end this , the Sacrament is a commemoration of Christs Passion , a remembrance of Christs death . The Catechist here craves that remembrance to bee thankefull . Atheists remember it ; Lucian doth , when hee calls Christ , {αβγδ} , the crucified , the staked God . The Devills remember it ; but they thanke him not . Pardon them ; t was to their paine . But t was for our good , the greatest good , that God , God of all goodnesse could doe for us . T is meet , that wee not onely remember it , but be thankfull .

The last thing is Charitie ; next to glory unto God , followes peace towards men . Christ bids , when I offer my gift upon the Altar , goe first unto my brother , and bee reconciled to him . Christ craves more then the Catechist ; and it is a point worthy our observing . The Cathechist requires but our love towards our brethren . That s charity active . But Christ craves more , our brothers love to us . That s charity passive . My brother is offended , I have wronged him . I love him ; I have reason , should I doe him wrong , and hate him too ? Hating him not , I make no scruple of going to the Sacrament , to offer there to God , my prayers , and thanksgiving . May I doe it ? I may not . Christ gives mee an Apage ; t is in the Text , {αβγδ} , both are one , bids , get me gone , and be first reconciled .

T is Durus sermo , a hard saying ; durus , but verus , hard , but to bee heard , heard and obeyed . Right first the wrong , thou hast done him , and come then : but not till then . Will hee not be satisfied ? or malignes hee thee without a cause ? Liberasti animam tuam , thou hast done thy duty ; thou mayst come , if thou maligne not him . Bee thou reconciled to him , ( Christ bids thee ) if thou canst . If not : hate thou not him , not any ; the Catechist here bids that . T is in thy power to pardon them , that trespasse thee : doe that . Thou cravest pardon of Christ , cravest it on that condition ; prayest God to forgive thee , as thou dost forgive others . If thou doest not , thou meanest revenge . Then bearest thou malice , and art not in charity . Thou art no guest for Christ : thou lovest not him , hating thy brother . That Disciple , whom Christ loved , saith , hee loves not God , that loves not man . Censures him further , calls him a lyar , a man slayer , shuts him out both of light and life , eternall life . This made the Christians in the primitive Church to kisse each other at the Sacrament ; cald Osculum pacis , the kisse of peace , in signe of love .

To end this , nothing resembles God better then love ; God is love : nothing the Devill more then malice . Sathan signifies spight . Come not with it to Christs table . Quid mihi & tibi ? Waht have I to doe with thee ? sayd the Devill to our Saviour . What hath the man of malice to doe with Christ the God of love ? And therefore I beseech you in the feare of God lay all these particulars to heart , and doe what our Church here injoynes you : examine your selves , not others ; and in speciall examine your repentance whether it bee true : your purpose whether it bee stedfast : your faith whether it bee lively , your thankefulnesse whether it be reall , and your charity whether it bee with all men : And the God of love the giver of all grace , give to all that come unto Christs Supper , this sorrow for sinnes past , purpose of new life , faith , thankefulnesse , and love , blesse that holy Sacrament to the comfort of their soules , for his sake that ordained it ; Cui cum patre , &c.

WEDDING SERMONS . A SERMON INTENDED FOR THE LADY ELIZABETHS PASSAGE THROVGH CANTERBVRIE . The first Sermon . GEN . 2. 24. For this cause shall a man leave Father and Mother , and shall cleave unto his Wife .

OR this cause ? What cause ? It is twofold in the Verses next before ; 1. Deus adduxit , God brought the Woman to the Man ; 2 , Et caro de carne mea , Shee is flesh of his flesh .

It is a right in marriage , a Ceremony in Matrimonie , some one to give the woman to be married . God performes that ; he delivers her to Adam ; and the Priests office too , in joyning the Man and Woman together , he also performes that , Matth . 19. Quod Deus conjunxit , &c. Marriage is Gods coupling . The Wife by Solomon is called Gods gift . Are not all things so , wee have ? Quid habes , quod non accepisti ? What hath any man , but of gift ? And whence the gift ? {αβγδ} , Every gift is from above , from God . But as if Gods hand were more speciall in this gift ; the wise King calls other things , other gifts ; but the Woman , Gods . House ( saith he ) and Goods , are from the Parents ; but the Wife is a Domino , shee comes from the Lord .

The other Hoc , is {αβγδ} , the Identitie of substance , the 〈◇〉〈◇〉 , if I may so terme it , not the same substance onely , ( brethren are so ) but the mans owne very individuall flesh , found in the woman ; flesh and bone . So is the Iewes Proverbe , {αβγδ} A mans Wife is his owne body . Who is nearer , than a brother , especially of the same wombe ? Yet there is a friend nearer than a brother . The child more neare than he . The Parent nearer yet . But the Wife unto the Husband is nearer than all these ; then Brother , Friend , or Child , or Parent . Thy brother is but thy Parents flesh ; but thy wife is thy owne flesh ; not {αβγδ} onely , as Saint Cyrill calls her , of the same flesh that thou art , but Caro de carne mea , saith Adam ; she is the very flesh ; for shee is a ribbe of thy side . Thy friend is but tanquam tu , as thy selfe ; so Moses termes him : but thy Wife , ipsetu , thy very selfe , Ephes . 5. 28. Thy child is but a dorp of thy seed : but thy Wife thy one halfe . Thy Parents bodies are in thee ; but thy Wives soule is in thee . I have heard some say , that a woman hath no soule . T is no such strange Paradoxe , if they meane a wife . Is it not in her husband ? Her soule ( saith Seneca ) Spiritus illius in meo vertitur , the soule of the wife , lives and moves , and is in the soule of the Husband .

These are the premisses to this Conclusion . For that cause , and for this , a man shall leave his Parents , and cleave unto his wife . T is in Latin , Propter hoc ; it might be Propter haec ; the Latin doth but turne the Septuagints . The Originall is better . Propter sic ; that phrase respects both Reasons . T is not for dowry , for person , or for birth , things worthy respect too : but they are Praeter propter . Man must not , woman must not , leave their Parents , and adhere , he to his wife , she to her husband Propter haec , for this cause : no , though it be , then which more honour can it be , to be sonne in Law unto a King . But for that God brings the woman to the man ; and for that the woman is the extract of man , De viro sumpta est ; propter hoc , for this cause shall a man leave his Father and Mother ; which is the next point in my Text .

For this shall a man leave father and mother : shall leave them , t is not , shall forsake them . The word in the Originall indifferently sounds both . But the Churches discretion waighing both words , made choise of this . To forsake the Parents counsell , were undutifull , but their lessons onely . But their persons , great ungraciousnesse . Such a sonne doth Solomon adjudge his name to shame , and his eyes unto the Ravens . To forsake a Parent , a child to forsake him , that begat him , her that bore him : who , that which Paul saith , wee have of God , I may almost say , he hath from them , {αβγδ} , life and breath , and all things ; to bandon these , there is no Hoc , no cause to warrant this : save onely one . There is no cause , no worldly cause ; Ghostly one is . Question comes haply betweene God , and thy Parents , that thou must forsake the one : thy Parents then must pardon the . Yea thy wife , for whom God here gives thee leave to leave thy Parents , must excuse thee too . Forsake them both , thou maist , thou must , For Christs sake , and the Gospells . Christ approves that Propter ; not approves it onely , but rewards it too , rewards it richly , in hundred fold in earth , infinitely in heaven . House , Brother , Child , Parent , Wife , thy selfe , thou must forsake for this , propter hoc , for Christ : Else thou art not worthy Christ . For this , but for this onely .

There are , that adde a second , or that at least racke this , beyond the reach : that will have here comprehended , the Masse under the Gospell , and Christs Vicar under Christ . That not onely propter hoc , for the Gospells sake ; but propter Hu●c , & propter hanc , for the Popes sake , and the Masse , forsake not Parents onely , the fathers of their flesh ; but their Soveraignes too , the fathers of their countrey . Not forsake them onely in affection ; but plot both the disturbance of their states , and destruction of their Parsons . Persons avouches it . But Christ is not the Pope , nor is the Masse the Gospell . Forsake our Parents , but propter Deum onely , we may not , but for God alone , for Christ . Popes are but Vice-Gods , but Vice-Christs . Christs warrant is but propter me ; for himselfe , not for his Vicar . To forsake Parents for his sake , is grosse impietie , if but naturall Parents : but if our Parents Father , Caesars selfe , t is sacrum scelus , execrable leudnesse . T is here then but a leaving onely , For this a man shall leave .

It is but a removing onely of the Person , not the Affection ; a departure from the Parents , not in filiall dutie , but in body ; a ceasing to recide with them . The Sonne but leaves his Fathers house ; and foundes him a new family . So doth the daughter . For my Text is for the woman , as well as for the man . Shee shall leave her Parents , to cleave unto her Husband . Not leave to love , to honour them ; that both the man and the woman must doe still ; both leave to live together . But he and she must leave them ; that is , as the Chaldee Paraphrast glosses it , their chamber , house , and family , and beginne one of their owne .

Nor is this so light a matter , as seemes haply . Not so unkinde , so unnaturall , so vast , as the forsaking was , the disclaiming , the denying , the renouncing of ones Parents , nay the wishing and working their destruction . But even this too , this onely leaving them , but a locall leaving them , ( t is little more ) is with some loathnesse , yea even with agonie to a vertuous child , especially a daughter to leave the Parents quite , that bred , that fed , that fostered her : the Father her honour , and the Mother her grace ; they both , her crowne and countenance ; his face her comfort , and her eyes her joy : and the greater the Parents , the greater griefe so too , and the farther the remove , the passion greater still .

The Passion in the Parents as well as in the childe : the Daughter loath to leave them , they as loath shee should , but that shee must . Shee is now , as Epictetus saith of a daughter , aliena possessio , no longer theirs , but another mans possession ; her husbands , not her Parents they have past away their right , and therefore may not hold her . Their loves will make all lets they may . Rebeccaes mother prayes that her daughter may stay but tenne dayes with her . The Levits wives father Iud . 19. intreates his Sonne in law , hasting to goe home , to stay three dayes with him . When the fourth was come , and they ready to depart , he praies him stay that night . When the fifth was come ; he delaies delaies him then till noone , and faine would draw him on , to tarry one night more . But after all their loathnesse , after all their loves , and for all the right , that they had in her before ; Propter hoc , for this cause , God hath given her to a husband , and she now is of his flesh , she must , she will , {αβγδ} , loath , but yet willingly , leave Father and Mother , and cleave unto her husband . Father and Mother ? that s not all ; though God say here no more . Zorobabel in Esdras , addes to them , Country too ; a man will leave his Country for his Wife . That which Plato saith is {αβγδ} , dearer to him then his Parents , a mans Country : It will hee leave for her . So will shee for him : not Rachel onely and Rebecca , women of meaner birth ; but even a Kings Daughter , great King Pharaohs Daughter , leave her owne people , Psal . 45. 10. travell from Egypt to Ierusalem , from Nilus to Iordan , as it were from Thames unto the Rhine , to marry Solomon , forsake her native Country , not forsake onely , but forget her owne people .

There is no wrong done to the Parents . Are not themselves accessaries in this Act ? Have not the Spousals their assent , the Nuptials their joy , the truest joy and freest of all their life ? Is not the whole businesse of their childrens thus leaving them transacted by themselves ? The daughter is indeed aliena possessio ; but the Alienation is the Parents Act. Are House and Goods the Parents gift , a Wife the Lords ? So Solomon said . Surely the Wife is the Parents gift too ; not indeed my Parents , who doe marry her ; mine give me to her ; but her Parents , that is married ; they give her to me . The Wife to the Husband , and the Husband to the Wife , both are the Parents gift . Both are , or should be , where Parents are . Love delaies the delivery , but it hinders not the grant . Sonne or Daughter , the Parents give them willingly , cheerefully .

Surely the Childe is deare unto the Parent ; the breath of it ( as saith the Tragicke ) the breath of my Childe , nothing so sweete , as it . My life not dearer then my Childe : as Iudah said of Iacob and Benjamin , the soule of the Father hangeth on the soule of the Childe . Yea {αβγδ} , a Greeke Historian saith , Children dearer to the Parents then their lives . That David showed , O Absalon , my Sonne Absalon , would God I had dyed for thee , O Absalon my Sonne , my Sonne . And will love let the Parent give away the Child ? Will a man part from the fruite of his body ? Will a woman give away the Childe of her wombe ? The basest begger will not doe it ; shee will rather beare it at her backe . Yet in this case they will , all will , from the beggar to the King , Propter hoc , for this cause . The Father even in person , in the open Congregation , will give away his daughter . The Mothers heart haply earnes at the present Act ; but the passion over , shee likes well of it . Yea though as Christ saith of his Spouse , she be the Mothers vnica , her onely daughter , and therefore very deare to her ; yet she is content . The Child was their Possession , God had given her them Eve saith both , of the first childe in the world , Possedi a Domino ; the childe their right , the justest right from God . That right the Father surrenders there againe to Gods Commissioner : all propter hoc , for God , to give her to the man , and to make them both one flesh .

To end this second point , A man shall leave both Father , and Mother , for his Wife , not to be a Husband , is to cease to be a Sonne , or a Wife to be a Daughter . But that the bond of Wedlocke is the closest of all bonds . It excels them , but dissolves them not . I say , this leaving of the Parents looseth not the duty , which the Law laies on the childe . Rachel though marryed to Iacob , yet prayeth pardon for her duty of Laban her Father . Shee did it not : but in praying pardon she acknowledged it . Ioseph did it ; though in power and honour next the King , yet did reverence to his father , great reverence , pronus in terram , even with his face downe to the ground . Not in case alone of Reverence , but also of reliefe , obedience , Protection , and whatsoever duty is comprised besides , within that generall terme of Honour . But still with this Proviso , that the duties to be done of the childe unto the Parent , disturbe not the conjunction betweene the marryed couple . They must give place to this , as both the straighter bond , and the more ancient . The Decalogue is yonger then this Institution . Husband and Wife were before Childe and Parent . Sinai must yeeld to Paradise . That which God bids , doth dispense with that , which Moses bids . Or say , that God bids both ; Moses was but Gods mouth . God commands not contraries . The one includes the tacite exception of the other . That abrogates not this . Say the most you can against it , that God speakes not Praeceptive , but Permissive onely : yet so it is an Indulgence . The latter is the Law ; and a man is tyed to that . But Wedlocke hath a Priviledge ; and the marryed man by it , say , it be not , ( shall leave , ) yet t is ( may leave ) at the least , both Father and Mother , and cleave unto his Wife ; the last point in my Text .

Which whether it describe the Marriage Bond , or define the Marriage Duties , I will not define . Say it be the first . Christ hath but called it a conjunction ; it is more . Conjunction is sometimes of things remote , The Sunne and Moone are farre asunder , even in their conjunction . Saint Pauls terme hath more Emphasis , and the Evangelists have it too , {αβγδ} , t is an Agglutination . Glew joynes two bodyes as but one . My Texts terme is significant : can things be closer , then cleave together ? But Saint Pauls terme is more pregnant . Glew not closeth onely , but fastens too , fastens so firmely , that the bodyes joyned together will rather rend in the whole , then sever in the joynt . The Bond of Marriage is Indissoluble . Of two things glewed together , the one will pull away with it , a peece from the other , rather then t will part from it . See wee it not in this very Subject ? Death offers violence to this Bond , and will dissolue it . The Man and Wife must yeeld . They must , but will not . Death sunders them by force ; but how ? The one pulles away with it a part from the other : and the part is the heart . The corpse of the dead carries away with it even the soule of the Surviver . Not the Soule onely , but the body too sometimes . Doth not one moneth , one week , sometimes one day , bury both Wife and Husband ? Not in contagious times , ( then t is no marvaile ) but meerely through the tenacitie of this Glew , the bond of Wedlocke ; it hath so sodered their soules together , that the man will say of the woman , as Iacob did of Ioseph , surely I will goe downe into the grave unto my Wife sorrowing .

So straight , so firme is the bond of marriage , that not onely not Christs terme expresses it , a conjunction , to bee joyned together ; but not my Texts terme neither , an Adhaesion , to cleave together ; no nor yet that of Saint Pauls , an agglutination , to bee glewed together . Glew but makes two things as one , quasi unum : but marriage makes two , meerely one ; the words next to my Text , and they twaine shall bee one flesh ; meant not in the children of their bodyes , that the parents shall be one in them , as the Greek Fathers mostly conster it , moved by the phrase , in carncmu●um . Christ hath removed that scruple , una caro sunt , they are one flesh . The Wife and Husband , though they never have child , or if they have , yet before they have , yea before one know the other , for the very instant of the marriage , {αβγδ} saith our Saviour , they are no longer two , but even then are one flesh . And therefore Saint Paul calls the womans flesh , her husbands , and a mans wife , himselfe . And this not Religion onely teacheth , but Law too ; which reputeth the wife , and the husband but one person . As when God formed Eve of Adam , he made one two : so when hee brought her to Adam , he made two one .

But say this member rather meane the marriage duties ; that this is the project of that propter hoc ; the man shall leave his parents , but to cleave unto his wife . A new bond , but a straighter ; vinculum maritalc , straighter then parentale ; a straighter , but a sweeter ; but because he is bound , as it were , but to himselfe ; and for that it binds the wife as well him , to performe as much as hee , in her place , and to her skill . And what is that ? Three duties , each word one , tria sunt omnia , love loyaltie , and societie . For there are here a verbe , a pronoune , and a nowne . The nowne claimes love , it is a wife , the mans owne flesh , owne selfe , Ephes . 5. The pronoune loyaltie , shee must bee his , else the Glew lets goe ; in that onely case , the Soder yeelds . The verbe societie , the mutuall enjoying each of others presence , he must cleave to her . Nay indeede the verbe alone implyes them all . Love ; cleave I to her , whom my heart hateth ? Loialtie ; hee that haunts strange women , leaves hee not his wife ? Societie ; whom I debarre my bed , my board , my house too haply , shall I say , I cleave to her ? But to lay {αβγδ} , one word but to one point . Bee the first but onely for societie .

The Psalmist holds it seemely , brethren should dwell together . T is then unseemely , t is absurd , man and wife should live asunder . Absurd for the man ; shee is his crowne of glory ; more absurd for her ; hee is her light . Hee as the Sunne , shee as the moone ; shee cannot turne her body from him , but with her owne disgrace . For whose mutuall enjoying each of others companie , Moses Law exempted the new marryed man from warfare , and all services , that should sever man and wife . That scuse in the Gospell he might plead by Law , uxorem duxi , hee had marryed a wife . Thy wife is thy dove ; Christ so calls his Spouse . The Dove having chosen once his fellow keepes with her till shee dye . Thy wife is thy companion ; so the Prophet calls her . Shouldest thou then not live with her , dwell together , eate together , sleepe together , shee in thy bosome , that is Moses phrase , thou betweene her brests , as Christ did with his Spouse . Leave not her , that left , Parents , Friends , Country , all , to follow thee . Christ Pauls type of marriage , is ever with his Spouse the Church ; in body with the Church Triumphant , in spirit with the militant . The Pope would bee his vicar in his absence . But husbands use not deputies .

The second thing was loyaltie . There is a cleaving to an harlot , 1 Cor . 6. There is a woman , but a stranger . Yea there is a wife , but another mans , a neighbours wife . Salomon and Moses forbid a man their company . His company is confined . T is a wife , whom he must cleave unto : but it must be his owne . If to anothers , t is adultery . Fornication a ●oule sinne , single fornication . Adultery farre worse . This is double adultery ; he a womans husband , shee a mans wife ; an hyperbole of absurditie , Chrysostome calls it . What sinne greater ? what so great ? not theft , the wise man saith it , Salomon . Not perjurie , a wise man too saith so , t was Solon . Not Idolatrie ; Chrysostome durst say that . Theft not greater then adulterie ; for in adulterie is theft , theft of a high nature , Plagium , double Plagium ; he robbes too ; the womans husband , and his owne wife . Say not , he cannot robbe his wife ; for shee is himselfe . One may bee Felon dese . Perjurie not greater . The Leacher will forsweare : the court presumes it , that puts him to compurgators . Nay , Idolatrie not greater . I know not Chrysostomes reason , why hee sayd so . But I finde in Scripture above five and twentie thousand slaine in one day in revenge of this sinne ; almost ten times as many as fell for Idolatrie , that famous Idolatrie of the molton calfe . Endures a man his wife to trespasse him ? Forsakes he not her instantly ? For her hee left his parents ; but for it he will leave her . But he teaches her disloyaltie by his example . If thou thirst , drinke ; but of thine owne cesterne . As thou wouldst thy waters should be thine onely ; so onely drinke of thine . But what ( will you say haply ) if hee have a second wife ? as Lamech had ; nay sa an holier man , then he had , as Iacob had , as David had , shall he not cleave to her ? Shee is a wife too ; and his wife too . Wee live not by examples , but by lawes . Saints have their sinnes , earth-Saints . Gods Law forbids all Polygamie . And yet there s one maintaines it , no meane man neither , a Kings fellow , a Cardinall : it is Cajetane . God made but one Eve for one Adam : and Christ faith not , they three , but they two shall be one flesh . And my Text hath here of purpose used the number singular , he shall cleave unto his wife , not to his wives . That s the last word of my Text .

The duty that word tendereth , I sayd was love . Love is a little word , and speld but with few letters . But within the few letters of this little word , are couched all the duties , that man doth owe to man ; yea that man doth owe to God : much more , that this man here , the husband owes the wife . Let him but love her ; and hee will both live with her , and bee loyall . This is the unum necessarium , the maine point in marriage . Let the wife have house , apparell , jewells , all things , that the man can give her : If bee love her not , if shee bee chast , the All is nothing . This as it is sweete to her to have ; so it is meete for him to give . Nature , Reason , and Religion binde him to it .

Nature , shee is his flesh . Did ever man ( saith Paul ) hate his owne flesh , but nourish and cherish it ? Reason ; Shee loves him : and magnes amoris amor , love drawes love to it , like a Loadestone : He is unworthy it , that will not render it . Her care , her paines , paines active with his person , with his state ; passive more , to bring him children , many merits moe , deserve his love . Religion ; God hath given him her ; here comes in ( Propter hoc ) againe , for this cause , hee must cleave to her , cleave in heart to her , that is , must love her . And hee that gave her , bids to love her too , bids it often , diligite exores , love your wives .

To conclude , that a man should love his wife , Paul held it reason strong enough , to say , shee was his flesh . And it is the Propter hoc , a part of it at least my Text intendeth . Her materialls are from man . But from what part of him ? is 't not from his side ? That makes Pauls reason , and our ( Propter hoc ) yet stronger . From his side , where lies the heart , the seate of love ; sumpta est de viro , shee was made of man . Not of his foote , lest he might have scorned her . Not of his head : so shee might have scorned him . But of his side ; that the two next neighbours , the heart and armes might , the one affect , the other embrace her : as Christ in the Canticles doth his Spouse , the Church ; his left hand under her head , and his right arme clasping her . That the mans soule , there sited too , might , as Sichems did to Dinah , cleave unto his wife ; the soule might love her neighbour , as her selfe .

My brother is deare to me ; my friend is more ; not nearer onely , as Salomon sayd , but dearer also then a brother . A mans wife is both to him , as Christ calls his Spouse , amica mea , soror mea , both his sister and his friend ; and therefore worthily cald also there , cald often his beloved , pulchra mea , dilecta mea , his faire one , and his love ; his eyesdelight , the Prophet calls her . In her he must joy , joy jugiter , continually . So Salomon bids ; especially , if shee be uxor adolescentiae , the wife of his youth . Shall I say yet more , but one thing more , and end with it ? The Apostle bids him love her , even as Christ loved the Church . He gave himselfe for it . So must the man for her , if she shall neede . David would for his Soone . Hee must not love her lesse , then his owne life : not be loath to lose even it , even to set light his life , to reskew hers . For is hee not her Saviour , as Christ is the Churches ? Paul saith he is , Ephes . 5. 23. and the Geneva Translation is too superstitious , and the Rhemists too , to put in his for hers , that it might bee meant of Christ , not of the husband . Two honorable titles , proper unto Christ , in regard of his Church , her head and her Saviour , the holy Ghost hath communicated them unto the husband . Not onely his wives head , and so the woman headlesse without man : but even her Saviour also , the Saviour of her body . And must therefore like our Saviour , give his body to save hers . Christ the Saviour of his Church , save both the bodyes of this Princely couple , raise joyfull issue of them both , blesse them with honour and all happinesse ; and let all that love the Gospell and the King , say heartily , Amen .

A WEDDING SERMON PREACHED VPON THE HEBREWES . The second Sermon . HEB . 13. 4. Marriage is honorable among all men , and the bed undefiled .

THE Argument of this Scripture , is the excellencie of Marriage , advanced by the Apostle by two worthy attributes . In the one he graceth it with termes of Reputation ; it is Honourable ; in the other hee quitteth it from staine of imputation ; it is undefiled ; both of them common to all sorts of people ; it is among all men . So the Text containeth three distinct points touching the state of Wedlocke ; the first the Dignitie ; the next , the Puritie ; the last , the Generalitie . I will speake of them severally , and briefely , &c.

For the first ; Things that are good , are not all esteemed alike . The morall Philosopher ascribeth praise to some , and honour unto some . There is laudabile , and there is honorabile . All things of worth are worthy praise ; but honour is appropriate to things preeminent . Saint Pauls high estimation of this holy institution hath caused him to instile it with ●a transcendent title ; to call it , not {αβγδ} , but {αβγδ} , not Laudable , but Honourable ; not barely commendable , but meerely honourable . The atchievement of this style is grounded upon sundry due and just regards .

The first of the Founder . Devises are credited by their Inventers , and Actions countenanced by their Agents . The worth of workes is waighed by their Authors ; their reputation is their valuation ; Exod . 31. The Arke and the Tabernacle , are both commended by the cunning of the crafts-men , Psal . 78. Manna is commended by the ministerie of Angells , Heb . 8. 6. The Gospell is preferred before the Law , as for sundrie other reasons , so for this one ; that Moses was the messenger of the one , but Christ of the other . Now marriage hath no meaner inventer , than Gods selfe . Wedlocke is Gods worke ; and he to whom all honour belongeth , himselfe did institute this honourable ordinance . Yea the Lord yet further graced it ; and whereas others of his ordinances were presented to us by the mediation and ministerie of Angells or men ; hee hath honoured marriage with his owne Person . And as it is the custome of the Church , that some one must give the woman to be married , so Gen. 2. 22. The Lord giveth her ; and the office of the Minister , of joyning the man and the woman together , the Lord also performeth that , Matth . 19. 6. It is Gods coupling , House and goods , saith Solomon , Prov. 18. are the Parents gift , but the wife is the Lords gift .

The second regard is of the Solemnizer , Iohn 2. Christ himselfe in Cana of Galilee honoured marriage with his owne presence . It is a custome among men , to credite their feasts and solemne meetings with the presence of high personages , 2 Sam . 13. Absolom invited the King unto his house . The Prophets of God in former ages were of such account , that Noble men , yea Princes , thought themselves honoured by their presence . Naaman a great man , and honoured in the Syrian court , waited with his horses and charets at the doore of Elisha ; and yet could not speake with him neither , in person , but was answered by a messenger . Saul intreated Samuel to honour him with his company , 1 Sam . 15. If these Prophets were a countenance and honour unto persons of so high estate ; what then is Christ , whose shooe latchets Iohn the Baptist , who was more than a Prophet , was not worthy to untie ? Nay more than that , it pleased Christ to doe the greater honour unto marriage , to shew forth there the first fruits of his Godhead ; he graced the Bridegrome with the handsell of his miracles .

The third regard , is the approbation of the Spirit , I meane the holy Ghost , who in this Text and divers others , ( as all Scripture is inspired by him ) hath honoured marriage with sundry commendations : and Saint Paul telleth us , 2 Cor . 10. that that is indeede honourable , which God doth honour . And thus we see in these three first regards , even all the Persons of the Godhead , the whole Trinitie to concurre and joyne together in honouring of this happie and holy state of Matrimonie .

A fourth regard may be of Place ; a circumstance much tending oftentimes to the encrease of the credit of Things and Persons . It was disgrace to Christ to be brought up in Nazareth . They used to speake inscornefull Proverbe , can any good thing come out of Nazareth . The Lords promise unto Israel , to give them the lands of their enemies in possession is graced by the place ; it was Canaan , a land that flowed with milke and hony . The place where marriage was first instituted , was the most honourable place of the whole world , even Paradise , Gods Eden , Gods delight ; whose beauty one of the ancient Fathers saith was {αβγδ} , unexpressible , unconceiveable ; the garden of the earth ; of such especiall excellency , that it was , as it were , the Heaven of the world . Nay Christ calleth the Heaven of heavens , the receipt of the Saints , and of the holy Angels , yea the place of Gods owne Mansion , by the name of it ; hodie mecum eris in Paradiso .

The next regard shall be of the use , the maine commender of all things to man , and the principall proportioner both of their praise and price . The uses of Marriage are both very excellent , and very manifold ; but I will for shortnesse sake reduce them to three heads ; the comfort of man ; the procreation and education , id est , the bringing forth and bringing up of Children ; and the remedy for unlawfull lust .

For the first , Comfort of life ; The Chaldees had a Proverbe , {αβγδ} either company or death . Vae soli , saith the Preacher , Eccles . 4. And so saith the Lord , Gen. 2. It is not good for man to be alone . And so not onely Adam was , but even all men among us , if they be unmarryed , are termed alone men . And therefore the woman is called there , adjutorium , an helpe . And that have all the inveighers against that sex of force confessed , that women at the least are mala necessaria ; if a wife be an evill , yet a necessary evill . The proverbe hath ranked them among unruly things , but such as mankind may not misse , {αβγδ} . Fire , Water , and Women , three evils , but all necessary ; at some times harmefull , but at all times needfull . But howsoever , some writers , either many ages since , or in these daies , have exercised the vanity of their wits to the disgrace of that sexe ; yet Christians must know this : that he that disgraceth the creature , dishonoureth his maker . All the workes of God were good ; Gen. 1. Whereof one , and the chiefest , was man both male and female , v. 27. nay they were very good , v. 31. man , the Lord over all Creatures , and woman his helper ; created with him , and of him ; to be his companion in all fortunes ; his partner in his joy , his comforter in griefe , his cherisher in sicknesse , his adviser in distresse ; the pleasure of his eyes , Ezechiel 24. and the spouse of his bosome . Deutero . 13. neerer and dearer unto him then his friend , his brother , his child , yea then his parents .

Thy Brother is but thy mothers sonne , and thy fathers flesh ; but thy wife is thy flesh , Gen. 2. And so the Iewes have a Proverbe , {αβγδ} a mans wife is his owne body ; Saint Cyrill calleth her {αβγδ} of the same flesh with him . I say , thy brother is but thy Parents flesh , but thy wife thine owne , for shee is a ribbe of thy side . Thy friend is but tanquam tu Deut. thy wife not tanquam , but ipsetu , thy children they are but a drop of thy seede ; but thy wife is thy halfe . Thy parents not to be forsaken , Prov. 19. but yet rather then thy wife , Gen. 2. pen .

On the other side , the man is a mutuall helpe unto the woman ; the husband , the wives stay , as being the weaker vessell . What thing so deare unto her , as the child of her wombe ? yet the husband better to her then ten children , 1 Sam . 1. 8. yea the two titles , proper unto Christ in regard of the Church , her head and her Saviour ; the holy Ghost hath communicated them unto the husband . Hee is the head of his wife , Ephes . 5. as Christ of the Church ; and so the wife {αβγδ} , headlesse without man . Nay that which is most honourable , he is his wives Saviour , Ephe . 5. 23. as Christ is the Churches . And therefore as the Church taketh the name of Christ , and wee are called Christians ; so is it the custome in marriage , the woman to bee called by the name of her husband .

To shut up this first use ; that marriage unto many hath ( as the Poet speaketh ) plus aloes , quam mellis , more bitternesse , then sweete , the fault is not in marriage , but in man . The wife is haply a waspe or a wanton , the husband is haply not sober or not chaste . Marriage of it selfe is a comfort unto man , and that comfort so great , that Iacob meeting with Rahel that should be his wife , through the vehemencie of his joy , burst forth into teares , and was contented for her sake to endure a double prentiship , twice seven yeares service under a churlish master .

The second use , childbearing : nature hath planted in the beasts , in the birds , in all the brute creatures a desire of young brood for the preservation of their kind . But in man , this desire as proceeding from reason , and from God is farre more excellent ; and the motives , as moe , so more excellent , the maintenance of mankind , the continuance of their name , the honour of their house , the comfort of their life , the staffe of their age , and that which is the chiefest , the increase of Gods Church , and of the Saints .

The third use is the remedy of inordinate lust ; the sinne the more vile , the more common , the more accurst it is of God , the more honorable is marriage that yeeldeth meanes to medecine it . First , man the most excellent creature under heaven , little lower then the Angels , Psal . 8. 5. created after Gods owne image , by unlawfull lusting after strange flesh , disparageth his state , and metamorphiseth himselfe into a bruite beast : turning , as Theodoret speaketh , {αβγδ} , Gods likenesse into beasts likenesse ; that , that which God sayd ironinically , behold man is become like one of us , the beasts may say in sad sooth , behold man is become like one of us . And therefore the Scripture in regard of this sinne , applyeth unto man termes borrowed from beasts ; as to neigh after women , Ier . 5. and compareth them to beasts , Iudae , ver . 10. Secondly , whereas sundry other sinnes are for the most part found among the wicked onely ; this snareth the holiest of the Saints on earth , and hath surprised the Patriarks , and the chiefest of Gods children . Lots incest , Iudahs fornication , Davids adulterie , are knowne stories in Scripture . Thirdly , the Lord cast a double curse upon this sinne , Prov. 6. 33. {αβγδ} both a plague , and a reproach , both a stripe and a shame ; both on the sinners selfe ; the boy pointeth at him in the streete , and the maiden moweth at him in the house ; and on his seede , his child , called in disgrace , the sonne of the harlot , and the daughter of adultery . That is for the shame : and for the stripe , it lighteth both upon his person ; a passive stripe the parts of the bodie , which the leacher abuseth to his filthy lust , are smitten with loathsome and infectious diseases ; and on his posteritie , an active stripe , the base borne child commonly proving a very wicked body , and a plague unto the vertuous . I cannot stand to follow this . Now for the remedy of this foule , common , and accursed sinne , the Lord hath ordained marriage ; the man to have his owne wife , and the woman her owne husband .

The rest of the regards , as the examples of holy men , the Lawes of Nations , and sundrie other such , I am forced to omit . These few may suffice for the truth of this Title ; let us passe unto the other .

Hetherto have you heard , how Marriage is Honourable ; it followeth now to shew it is holy ; for what is the meaning of the phrase , the bed undefiled , that is , the marriage bed , by a Figure put for Wedlocke , it is undefiled , that is , it is holy . The Church hath ever had , even from the Apostles times many vile revilers of the marriage bed . Saturninus and Bafilides said it came from Sathan ; and so did Tatianus , as Theodoret reporteth , make it the devills ordinance . The Marcionites admitted no married folke unto their Sacraments . Nay some shamed not to say , as Epiphanius witnesseth , that the woman wholely is the devills worke , and that they which used marriage , wrought the devills craft . Yea some of the learned and ancient Fathers of the Church have beene but heavie friends to marriage . Origen , Tertullian , and Saint Hierom , have irreverently disgraced it . As for the Papists , how holy doe they hold it , it is apparent by the Priests ; whom therefore they permit not for to marrie ; because their service is about the holy things . Pope Syrici●s termeth it fleshly pollution . HIldebrand preferred whores before wives ; fornication , adultery , yea incest it selfe before Matrimonie . Yea some are so shamelesse of that sort , that they will allow the Priest rather centum prostibula , an hundred harlots , than one lawfull wife . And as they hold all marriage impure , so second and third marriage they professe plainely to be fornicatio , & prostitutio , i . whoredome and brothelrie . Nay the Iesuits are yet more impudent , who hold the womans sexe to be so wicked , that they spit at the name of them .

To all these I say in generall , that these are the spirits , of which , Saint Paul did prophesie many ages since , 1 Tim . 1. that should forbid to marrie ; whose unholy censures of this holy state are there expressely termed the doctrine of devills .

For the Fathers in particular ; Origen , his learning mervellous , but his errours perillous . Many of his opinions , Saint Hierom calleth Venenata dogmata , poisonous opinions . And it was said of him , Quando benè , nemo meliùs , quando malè nemo pijus . When he did well , no man more excellent ; when he did ill , no man more pestilent . Of Tertullian I will say no more , than Hierom also saith , that he was not home ecclesiae , hee started from the Church , and being malecontent became a Montanist . For Hierom himselfe ; his writings are reverenced in the Church . But that his booke against I ovinian , wherein he is so eager against marriage , was written in his moode ; overmastered with it , he would sometimes maintaine some Paradoxes . But in his setled judgement he held it holy , as appeareth by sundry other speeches in his books . As for his reasons against marriage moe in number , than in waight , no fewer than 56. they are all answered one by one by Beza , in his booke of Polygamy .

The rest of the Censurers of this honourable ordinance , wee are not to respect , because they were Heretickes . As for the Papists , they confute themselves ; who holding marriage so uncleane a thing , doe yet make it a Sacrament . Now therefore leaving them , that hold it is not holy , it resteth now , I show , that it is holy .

My first proofe in this point I fetch from the efficient . All the creatures of God , and all his ordinances , they are good , they are sanctified , they are holy . Marriage Gods owne institution , who is himselfe holy , must also be holy . For such as God is , such are all his workes . Yea the Lord , saith the Psalmist , is holy in all his workes .

My second proofe is the blessing of the Lord , by which himselfe hath hallowed his Ordinance , Gen. 9. 1. For the Lord , is not as man , to call good evill , and evill good ; but as he curseth nothing that is cleane ; so he blesseth nothing that is defiled . The Lord that is himselfe blessed for ever , benedictus in secula , blessed to the worlds end , hath blessed marriage from the worlds beginning . And therefore if Isaac could say of Iacob , I have blessed him , and he shall be blessed ; I may say unto the Papists , that reckon marriage a polluted thing , as sometime the voice said unto Peter , that which God hath hallowed , let not man call unholy .

My third reason is from the effect . Marriage , it sanctifieth the man , it sanctifieth the wife , it sanctifieth the children , 1 Cor . 7. Now as it is absurd to looke for grapes of thornes , or figges of thistells , so is it as unreasonable , that any thing should be made holy by that , which is it selfe defiled . Were marriage uncleane , then were it sinne to marrie . But Saint Paul saith plainely in the same place , that neither the man sinneth , that taketh a wife , neither the woman that marrieth a husband .

The first Institution of this honourable state , was it not before mans fall , even before there was any uncleane thing in the world ? How rash then is the unheedy Papist , to bring pollution into the world , before sinne began ? For that must needes follow , that if marriage be uncleane , be polluted , be sinne , as some of them write , then Adam sinned , in his perfect state , he sinned before the fall , he sinned before he sinned .

Shall I presse this point yet further , and show the marriage bed to be unspotted , by Types and by Testimonies ? What meant the ancient Heathens to beare before the Bride , Fire and Water ; but to signifie Puritie ? Water the washer of all uncleane things , and Fire the trier of all impure things : And what meanes now in marriage the Ring among us Christians ? But to represent the holy duties betweene the married parties ? The Ring is one , not many , put on the fourth finger , the figure round , and the metall gold : to teach them that their love , it must be single , it must be heartie , it must be endlesse , and it must be pure . That is for Type .

Now for Testimonies ; Dionysius of Halycarnassa , a Heathen Historian calleth it {αβγδ} , holy Wedlocke ; and the Iewes terme marriage , Kiddushin , that is holy things . What cite I Iewes and Gentiles ? The learnedest , the antientest , the precisest of the Fathers , Ignatius , Saint Chrysostome , S. Austine , and many others avouch as much as our Apostle ? Doth the Pope himselfe charge marriage with Pollution ? Ignatius answers him , that who shall say , that lawfull Wedlocke is a thing defiled , Hospitem habet Draconem Apostatam , Sathan is within him , and hee is Host unto the devill . Doth the Papist presse yet further , that marriage is uncleane , because it is unchast ; and that Virginity is the onely chastitie ? Saint Austin answers that , that there is Castitas conjugalis , as well as virginalis , chastitie in Wedlocke , as well as in Maidenhood .

To shut up this point ; marriage may be made unholy , but it selfe is not unholy . There is no holy thing , but mans profanenesse may unhallow it . Marriage is holy , as it was by God ordained , but it is unholy , as it is by man abused . The wayes are many to unhallow it , the nonage of the parties , the forcing of their wills , the non-consent of Parents , the matching in degrees prohibited , or with infidells , things common , but unchristian ; [ all these , waightie points , are worth the prosecution , and very behofefull in these presumptuous dayes ; but the time neither serveth to perfit this point , or to proceede unto the next . ] All these , and more than these , which I cannot stand to prosecure , dishonour this honourable-ordinance of God , and pollute and defile this undefiled state . But of it self it is a chast , it is a pure , it is an holy institution ; the Author holy that ordained it , the parties holy that received it ; and now not to be made among us that be Christians , but by an holy person , and in an holy place . And therefore I conclude , that Matrimony is Sanctimony ; that marriage is honourable , and the bed is undefiled .

FVNERALL SERMONS . A SERMON PREACHED ON THE KINGS . The first Sermon . 1 KING . 19. 4. It is enough , now O Lord take away my soule , for I am not better then my Fathers .

THE Prayer of a Prophet , weary of his life ; longs to end it , ver . praeced . prayes God to take it , in this verse ; gives two reasons , he had lived long enough ; and he was no better then his Fathers : puts his Prayer betweene both . I must begin with it . First , what craves hee ? and then why ? I pray your patience , Gods assistance . Gods name Iehova , and the word of time , lye in aequilibrio , indifferent , whether to the reason , or the prayer . Transtations point them diversely ; the Hebrew accent swayes them , layes them to the prayer . I omit them both . The one here hath small Emphasis , the other , Iehova , hath beene often here expounded . [ As for the doctrine , it here offers , that Prayer is proper unto God onely , it is a beaten argument . ] The Petition is compendious ; show who can a shorter , take my soule .

By soule , he meanes not his spirit , but his life . The word in Scripture meanes so mostly . A strange Petition . To beseech God , at point of death to take the soule , i . the spirit , every man ought . Saint Steven did , Christs selfe did . But to pray him , take my life , I may not . It is a strange prayer of a Prophet . I must preserve my life ; nature bids me . God doth . That nature bids , the brute creature showes , which will not dye , if it may choose ; will strive to live , what it is able . God bids more ; made man immortall , to live ever , would have him like to God in that . So was hee , till he fell . But though sinne subjected him to death ; yet dye wee must not , till God call . Mans spirit is Gods gift . Life both comes in , and goes out with the soule . It is manners , if a man give me a gift , to give it him againe ? God gave it me , to doe him service : shall I serve him no longer then I list ? Dominus dedit , Dominus abstulit , God gave , and God must take away ; but not till himselfe will .

Not bruite creatures alone , man too , the naturall man will not dye , if he may choose . Skin for skin , saith Sathan ; a man for his life will indure any thing . Mecoenas was wont to say , Debilem facito pede , debilem facito manu , have foot-goute , hand-goute , hippe-goute , the Sciatica ; vita dum superest , bene est , he cared not , so he lived . Domitius in cowardise wisht death , drunke poyson to worke it : but instantly repenting , cast it up againe . T was but one mans opinion , a strickt Philosopher , that death is , Naturae Inventum optimum , the best thing meerely , that nature ever devised . Who ere sayd so , but Seneca ? A man ( I yeeld ) learned and wise . But by his learnings leave , t is against all Philosophie , to make death , natures devise . Nature hates nothing more . As learned and as wise a man , as he , calls life {αβγδ} , the best thing in the world . Philo Iudaeus doth . You will say , hee was no Christian . Nazianzen was , hee saith , {αβγδ} , nothing more pretious to any man , then life .

I will not be partiall , or peremptory . Death is Gods ordinance , as well as life . Both are {αβγδ} Chrysostome saith , {αβγδ} , his terme too ; both things indifferent , good or bad , as God blesseth them . Death is a blessing , I deny not ; mori , lucrum , saith Saint Paul , t was gaine to him to dye . But to desire to dye , that to be lawfull , I deny , especially in a Prophet . A Prophet to aske in prayer , what he ought not ? A man of God ? So hee is cald often . David did not so , a Prophet too . I will not dye , but live , saith hee . Why will yee dye , saith another Prophet , t was Ezechiel . Ieremie saith so too , quare morieris ? why wilt thou dye ? Paul indeede an Apostle , and so a Prophets peere at least , desired to be dissolved . That s but votum , not precatio , a wish , no prayer . I doe not simply condemne desire of death ; but desire of it in prayer . Pauls was an holy wish , to be with Christ ; a lust , he termes it , {αβγδ} , A lust so longing , that it makes him speake incongruè , multò magis melius , Phil . 1. 23. But he made it not his prayer ; did not petition God , to bee dissolved . Nay , he corrected that wish instantly with a better desire , to live to preach the Gospell . His wish was but comparative . Paul set not life so light , to wish death simply . Why appealed he unto Caesar , but to scape death ? used policie at another time , set the Pharisees and Saducees at jarre to escape too ; sent another time to the Captaine to bee rescued from the Iewes , who purposed to have slaine him . Surely t is height of happinesse to bee with Christ . But let mee doe my worke before I aske my wages . It is Magis melius , better to preach Christ , then to be with Christ . If I be with Christ , I shall bee glorified ; but if I preach Christ , God shall be glorified . Woe be unto me if I preach not the Gospel . I will preach him while I live ; and when I dye , I will pray to be with him . I will then say with Elias , Now O Lord take my soule .

What then thus made this man of God to make this Prayer ? For so this is , not votum , but precatio ; not a desire onely , in the clause before my Text ; but bee sayd , i . hee prayed ; not {αβγδ} wisht not onely , craved it too , Now O Lord take my soule . Yea it is expresse in the originall . T is in English , he desired , but in Hebrew , hee petitioned . But why ? what ayles hee ? It must be some great passion that transports him . So it is . Hee is a man of God ; but yet a man . A Prophet , but yet subject ( as Saint Iames saith ) to the like passions with us . The Queene had threatned his death , sworne it . He flyes for feare ; travells , and is weary ; hungry too , it seemes ; faint both in body , and heart too , he prayes God hee may dye , dye presently , Now , O Lord take my soule . David saith in the Psalme , O tarry the Lords leasure . Hee will not ; but will dye instantly , Tolle nunc . Moe Prophets besides him , have beene weake thus . Moses was before him ; Ionas after him . Moses in his greefe cryed to God , I pray thee , kill me . Ionas in his anger will needs dye , prayes it heartily , Ion . 4. 8. reasons too there , as Elias doth here ; It is better for him , to dye then to live : argues wisely ; he could tell what was best for him , better then God .

Thus even Prophets themselves speake in their passion unadvisedly . Many good men in their impatiencie mutine against God ; and in the weakenesse of their spirits , shrinke under their crosse , and desire to be dissolved before their day of death ; not wish it onely , worke it too sometimes untimely and unkindly . But to pray to dye , at least to wish it , many a crosse will force a good Christian . A sonne is one , a Cain , a Cham , an Ismael , an Esau , a gracelesse , lawlesse , incorrigible son will force a father to desire to dye . If Iosephs death will make Iacob rend his cloathes , mourne so , that all his sonnes shall not bee able , daughters too , to comfort him , yea to cry out , surely I will goe downe unto my sonne into the grave sorrowing : a sonne , lost to God , that s worse then dead , especially if the first borne of his father , and brought up carefully , will force him , ought not , but it will ; not to pray onely as Elias did , to dye , but to dye indeede ; not to say onely , as old Iacob did , I will goe downe , but to goe downe indeede with sorrow into the grave . This is one crosse ; tormenting paines another . What neede I cite many particulars ? Extreme misery will make Iob to cry , Taedet animam meam vitae meae . All this will worke pitty to the Prophets case ; but it warrants not his act . Hee cryes , sufficit , to God ; but this is no sufficit to him . Heare therefore one thing more for his Apologie .

I will not thinke Elias so faint hearted to feare death . For hee durst not then have affronted Ahab so , when he askt him , If it were hee , that troubled Israel , to tell him , not was he . He might have a stout spirit , that will answer a King so . It must have cost him haply his head . It was not that . He were not heartlesse , senselesse rather , to flye from death , and pray to dye . It is sayd the verse before , he fled for his life : and prayes he God in this , to take his life ? Hee to whom God gave power to shut and open heaven , to raine or hold up at his pleasure , to command fire from heaven , to raise the dead , feares he to dye ? I cannot tell . You heard Saint Iames subject him to our passions . Peter so couragious , as to dare draw a sword on a band of armed men , a silly maids question made him turne dastard , and deny Christ . Haply Iezebel had daunted the Prophet more then the King . Shee had threatned him , hee had not , had vowed his death with impecation . Yet will I not censure Elias for all this . I thinke it was not death , he feared , but the kind of death , the fowlest likely the Queene could devise . The kind of death is often worse then death . That s not all .

I thinke the zealous Prophet respected more Gods glory , then his life . To dye , he cared not ; but dye he would not by a woman , an Idolatresse : he would not fall by the hand of Baals worshippers . Then should God be dishonoured in his death ; Baal should triumph over God . He prayes him , take his life ; he would not have them have it : and therefore addes the Adverbe , Now , Now O Lord , take my soule . So Saul would have his armour bearer slay him rather , would rather , he refusing , slay himselfe , fall on his owne sword , then the Philistims should kill him , Gods enemies . Had Elias this religious sweete conceipt ; minus peccatum habet , his sin was very veniall . In so short a Prayer why am I so long ? To end it , life is let thee by God , let , I say , not lent . Were it lent , thou mightst pay it , when thou wouldest , as soone I meane , as thou wouldst . But it is let thee by God ; but without lease ; no certaine terme ; thou arttenant at will , I meane Gods will , not thine owne . Thou must leave it , when he will ; but thou must hold it , till he will ; not keepe it longer , nor leave it sooner . Thou must goe , when God cryes , Come againe yee sonnes of men . But if Christ will have thee stay till hee come ; what is that to thee ? And so Elias doth , hee stayes Christs comming , is not dead yet . Enoch and Elias live unto this day , and shall untill Christ come .

You have heard the prayer , heare the reasons . But a word of the first , because it is no more ; and yet it is enough . Quod satis est , sufficit : that s the first reason , sufficit , it is enough . What is enough ? Enough that he hath lived till now , and that s the next word here , Now O Lord take my soule . Enough , that long enough . How long ? Scripture tells not ; tells where he was borne , not when . So is Elias like Melchisedek , of whom Paul saith to the Hebrewes , his dayes had no beginning , nor his life end . He meanes neither was recorded in Gods booke . How long Elias had lived , wee know not . Hee saith here , long enough . A mans age , David saith , is threescore yeares and ten . Haply so long . Sometimes ten more in a stronge and hole body . Say , so long . Some Hebrew writers say , Elias was Phinees , sonne to Eleezar Acrons sonne . Then had hee lived long indeede , 500. yeares . None in those dayes lived a quarter of that age . A Iewish fable . Elias and Phinees were not of one Tribe . But were his yeares never so many ; yet ought hee not say , Sufficit . God must say it , not Man . God metes to every man his terme , gives him that length of life , he lists ; to some an hundred yeares , to some not halfe an hundred dayes , not halfe halfe hundred houres . The shortest life is long enough ; the longest is no more . The babe that dies unborne , dies not untimely , lives out his full stint , hath Gods Sufficit . Fulnesse of dayes is old age in Scripture phrase . But the shortest liver hath fulnesse of dayes too , Gods fulnesse . Hee hath lived long enough , that hath done all that service , God appointed him . Who can tell , when he hath done that ? No man is so old , ( once Seneca said ) Vt improbè speret unum diem , but he may honestly hope to live one day more . God may have some thing for him to doe , even on that day , on that one day . Let him crie never , t is enough . Elias ought not , hee had much worke of Gods to doe , he knew not of . He was to anoint two Kings , and one Prophet . Hee must denounce destruction to Ahab and Iezebel , death to Ahaziah ; call for fire from heaven to consume two Captaines with their fifties , and to divide Iordan . T is not yet time to crie , Sufficit , It is enough .

One of this Prophets worth would not have every word sifted too neere . Hee might meane haply well . He had lived long enough , Satis naturae in regard of his yeares , which ( it seemes ) were many , as many , as his ancestors before him . Might it so please the Lord , to whom hee prayed , he had lived long enough . Not as loath yet to labour further in Gods cause . But he haply felt his spirits spent . The peoples impietie had teazd his soule , and his toile and travell tired his body . Long life is a blessing , age a crowne of glory . For that ( I doubt not ) he was thankefull . But misery might make him crie with Iob . Taedet animam meam vitae meae , my soule is wearie of my life . If it pleased God , Sufficit , he had lived long enough . Fire cries not Sufficit , Solomon saith , never saith , Enough . Youth is fierie hot , and loves life . But that fire is out in age ; and old Elias will crie Sufficit , t is enough . Surely it should seeme by the Chapter next before , that he was firie hot . He had newly slaine moe than 400. men , Baals Prophets all , with his owne hands , for ought I find there . There , like the fire , he nere cried Sufficit , he spared not one . But Gods fire was in that Act : not onely on the sacrifice from heaven , but in the Prophets heart , from Gods Spirit . Cold he might be by age ; but he was hot by zeale ; Zeale signifieth heat : and in that firie heat he wrought that Act. If with his owne hands , it might well weary all his aged limbes , and make him the more to crie Sufficit , t is enough . Yea and haply his Sufficit lookes backe unto that Act , meanes not his age , but Baals Prophets . He had rescued Religion from Idolatrie , slaine all the Idoll Prophets . Baal was confounded , and the people cried , The Lord , he is God , the Lord , he is God . Sufficit , that was Enough . Enough of Sufficit ; come to the other Reason , I am no better , &c.

How farre doth one mans spirit differ from anothers ? One Prophets spirit from anothers ? Ionas desired to die , as Elias doth , but not in that spirit , that Elias doth . Ionas moodile and frowardly , Elias sweetly and humbly . Ionas should be the Dove ; so his name signifies . But Elias is indeede , gentle , and meeke . Ionas wrangles with God . Elias reasons too , but with humilitie . Ionas preferred his credit before the lives of all the men of Nineveh . Elias will not be better , than his Fathers . Where is his spirit now ? What sonne is now , strives not at least to be better then his Father ? then all his ancestors ? Rehoboams little finger is stronger than his Fathers loines , who though bred in the dust , deemes not himselfe worthy to sit with Princes ? A point too tender , to applie . Let every man imitate the Prophets humilitie , and remember the rocke , out of which he was hewen . Strive not to outstrippe thy Ancestors in honour , but in vertue and grace .

I am not ( saith the Prophet ) better than my Fathers . Who are they ? Heres Melchizedech againe , without Father , without mother . Scripture reckons none . You will reply , it doth ; for Elias was Phinees , the Iewes say ; and Phinees Father and Grandfather are there . I answer ; first , it is a fable . Secondly , say he was Phinees , whose Father is recorded . So was Melchisedech . Melchisedech was Sem , Hebrew Writers say , and Sems Father is in Scripture ; he was Noahs sonne , and Noah Lamechs son . But Sem under that name , the name of Melchisedech , hath no Genealogie . Thinke the like of Elias . Who his Forefathers were , wee doe not reade , nor doth it skill . Most Prophets came of meane Progenitors . Marke this Prophets spirit , stout in Gods cause , humble in his owne ; makes himselfe in his modestie , no better than his Fathers , meane , it should seeme by the Scriptures silence . Men of name are lightly named . They were low , he is no higher , no whit better than they .

I would not presse the pride of many sonnes , ashamed of their Ancestors to shunne offence . That touch would seeme too personall , and some would haply say , such an one so . I will lay my charge more generall . In some things ( saith S. Iames ) we offend all , in many things . This one . Apply it , if you please ; but be not partiall . No man needes looke on others ; t is himselfe , every man is so . Who is not better than his neighbour , thinkes himselfe so , in worth , in parts , in zeale , in understanding ? We taxe the womans sexe , as weake this way . It is , I may not flatter ; but that s but mostly in precedencie . Men areso , every way , every man . Every soule is sowred with that leven of the Pharisee , I thank God I am not as other men are . It is true , for I am worse . Every mans penny is of finer silver , than his fellowes ; his defects fewer , his deserts moe than his , for preferment , for imployment , for advancement , for what not ? Fitter than he . Learn this Prophets lesson , alter but one word , for Fathers , put in Brethren . Say every man , every woman , to themselves , of themselves , I am no better than my brethren . God will like thee better , man will love thee more . Not God onely , but man too , every man , loathes a proud person . I leave this ; t is but Aloes .

Looke we backe to Elias ; he is no better ( he saith ) then his Fathers . That s his humilitie , to underprise himselfe . He saith , he is not ; but hee is . Shall I show you how ? T is fit , hee be exalted , that thus humbles himselfe . Very excellent things are spoken of thee , O thou man of God . Be that first , a man of God , an eminent appellation ; higher than a Prophet . Moses was the first called so , Samuel the next , then David , the next , then David , very few more . Rector of the Colledge of the Prophets in his time . Out of whose schoole came that Oracle in the Talmud , that the world should last sixe thousand yeares , two before the Law , two under it , and two after it . An affronter of Kings in Gods cause . A destroyer of Balls Priests . A worker of great miracles ; divided Iordan with his mantell , stayed heaven from raining three yeares and sixe moneths , raised the dead , the widdowes sonne of Sarepta , said to be Ionas the Prophet ; fasted like Christ and Moses fortie dayes , fed by an Angell , by Ravens morning and evening . His Spirit in Iohn the Baptist , the greatest man ( Christs selfe said ) among the sonnes of women . He , and Moses thought worthy to conferre with Christ in his glory on mount Thabor . But which transcends all honor done any man , save Christ , taken up to heaven , {αβγδ} , in his body , Epiph . Enoch was translated ; but how , wee read not . Elias was , like Christ , visibly , in a charet of fire went up to heaven , {αβγδ} , saith S. Chrysost . in the flesh ; lives there to this day . This man , this great man , great Prophet , {αβγδ} , surnamed God for his greatnesse , saith a Greeke Father ; whom God thus magnified , vilifies himselfe , saith here , Non sum melior , I am no better than my Fathers .

To end this and All , his humility is admirable , but his Reason not allowable , God gives us All his Spirit ; but his Argument is weake . What Elias was , compared to his Progenitors , better or worse then they , for condition , or for grace , it skils not to his Prayer . Were hee greater then his Fathers , were he lesse it will not follow either way , that God must take his Soule . Death lookes at no mans state . Seneca saith wittily , Non citamur ex censu , death doth not summon us by the subsidie booke . Sit I , like Iob in ashes , or like Solomon , in a throne , God will take my Soule , if he thinke good , will not , unlesse he please ; and will , when he will , will not , till then . T is neither {αβγδ} , as Saint Paul spake , any mans more betternesse , nor {αβγδ} , his more meanernesse , that God lookes at . Why he takes one Soule , one houre old only , why not another , till an hundred yeares of age , he knowes , not we , and therefore I may not cry Sufficit , t is enough , the Prophets first reason . Why he takes the better , leaves the worse , or takes the worse , and leaves the better ; he knowes that too , not we . And therefore I may not cry neither with Elias , Lord take my Soule ; for I am not better , then my Fathers . I will not sing with Simeon , Lord , now let thy Servant depart in peace according to thy word . He had the Spirits warrant to sing so . And thus have I as breefely and perspicuously as I could handled the former branch of the Man of Gods Prayer ; to wit , that the Lord would be pleased to take away his life , together with his reasons ; wherein I have shewed you the strangnesse of this his request ; as being both against nature , religion , &c. Against nature , for the brute creature will not dye if he may choose : against religion , for God made us to serve and to glorifie him : and life is Gods gift ; and to give it him againe , argues unmannerlinesse , and not to serve him , as long as we may , argues ungratefulnesse : as also the weakenesse of his reasons : as if he could tell what were better for him then God ; who is the Almighty , and puts a sufficit to every thing when he pleases : My Prayer shall be onely , Lord , let thy humble Servant depart in peace according to thy will . Lord , let me , let us all , at the instant of death , put Nunc too to Dimittis , say all this Prophets Prayer , Now , O Lord , take my Soule : but till then , with patience possesse our soules , say , but at the most , as Christ did , Not my will , Father , but thy will be done . The Lord , the lover of Soules , at the happy houre of his appointed time , take all our Soules . The Lord Iesus receive them then ; the holy Ghost comfort them till then ; to all which sacred Persons of the blessed Trinity , be joyntly ascribed , All honour glory , &c.

A FVNERALL SERMON , PREACHED ON ECCLESIASTES . The second Sermon . ECCLES . 12. 7. And Dust returne to the Earth , as it was , and the Spirit returne to God that gave it .

THe returne of mans parts at his decease : his body to the earth , because that came from it ; his spirit unto God , because it came from him . How from him ? Hee gave it . Death returnes them both to their beginnings . Of the severall words in order . Dust is the first . What meanes the Preacher to debase mans body so , to call it Dust ? He might have used Iobs word , Man shall returne ; or his owne fathers phrase , Returne yee sonnes of men . Or at least he might have cald it flesh ; Esay doth , all flesh is grasse . God doth , I will not strive with man , for he is flesh .

Mans body Gods owne workmanship . Other creatures , Plants , Fowles , Fishes , & Beasts , he bad the earth and waters to bring forth . But he made mans body with his owne hands , Thy hands made mee ( saith David . ) Saint Paul honours it yet more , saith our bodies are the temples of the holy Ghost . It is great grace to it , to be domus animae , the soules house , so Tertul . The soule an Angels fellow . But it is Gods house , if the spirits temple , as Saint Paul sayd . And doth Salomon here slight it so , to call it Dust ? He doth , and doth discreetly . There is a Time when I may magnifie it ; to doe God glory . But there is a time when I must vilifie it , when it magnifies it selfe . The wise man cryes then to it , Quid superbis terra & cinis ? why art thou proud , thou Dust and Ashes ? The lownesse of our mould must humble the highnesse of our minde . God put in mans name a marke of his materialls : what is Adam but Earth ? Homo ab humo .

Me thinkes I heare one answer , the Preacher doth us wrong . Adam indeede was earth , God made his body of it ; but his onely . All other issue from the wombs of women spring from the loynes of men , so are flesh and blood , not Dust . Proud clay-clod , wilt thou teach Gods Spirit to speake ? and whom makest thou thy selfe ? art thou better then Abraham ? Hee cryed to God , Pulvis & cinis ego , hee was but Dust and Ashes . He was ? We are , we are all , David saith . The mightiest Monarch is of no better mould . The Cynick sayd it to Alexanders selfe , that Kings are Gods on earth ; but they are but Gods of earth . The goodliest man , but {αβγδ} , neat and trim clay , Epictet . An earthen vessell may bee gilt , yet is earth still . Saint Paul calls us earthen vessels ; but China dishes painted and gilt , but clay . Man is but {αβγδ} and {αβγδ} , spirit and Dust , saith the Philosopher .

Not Adam onely ; All men are , Siraks sonne saith . Yea because Adam was , therefore wee too , we all Originaliter . Say not so : yet Finaliter . The Preacher wrongs us not , to call us Dust . Bee flesh and blood our beginning : Dust is our end , and the end sometimes denominates things . Sayd not Anaxagoras , snow was blacke ? Thinke you he was so madde to call white black ? No , but hee considered the colour of the water , when it resolved ; he meant snow melted . Mans body is indeed , blood , flesh and bone . The Genesis is so ; but the Analysis is earth . A Corpse kept above ground many yeares , or in drye mould in grave , touch it , you shall finde it powder , meere dust . Let a Poet ( with your favour ) expound a Preacher once , {αβγδ} , saith Phocylides , bodyes resolved are ashes all . To end this , bee Salomons word here Dust , eyther as the first mans substance , or as all mens end ; wee are both vile and fraile . Make wee but that use of it ; and I leave it . Verbum sapienti ; I goe on , And Dust returne .

Termes have returnes ; so hath mans life . For that s a terme , terminus vitae , the terme of life , an usuall terme . Man hath two returnes , Repentance one ; the other is Death . Returne , returne , saith the Prophet , i . turne from your sinnes . [ That returne is proper to the righteous . ] Returne yee sonnes of men ; that s meant of death , [ and is generall to all ] Salomon meanes that here . Obitus is Reditus , Death is meere Returne . That Returne is here twice ; first of the Body , then of the Spirit .

For the former , mans life is a pilgrimage , old Iacobs terme , Davids too . Saint Paul calls us , Saint Peter too , {αβγδ} , traveillours . The grave is our home , the bodyes home . The verse next before but one calls it our house . The vulgar Latin I like not , domus aeternitatis , our everlasting home . It is not so : that denyes the resurrection . The English is better , our long home . The travelour at the end of his journey returnes home . The body first sprung from the earth , and the soule first issued from the Lord , both meete in man , and live lovingly together all the dayes of mans pilgrimage . That ended , each returnes to his first founder . Life is but a Loane ; God lent it us ; It must be repaid . Debemur morti , we are owne to dye .

The terme next following hath affinitie with this ; take wee that to it . Whether must the Dust returne ? to the earth , as it was . Dust it was , and to Dust it must goe ; Ashes to Ashes . Man is Microcosmus , a little world . The worlds motion is circular , ab eodem puncto ad idem , from Dust to Earth . Man is {αβγδ} from the earth , saith David , and to earth hee must returne . It seemed to Nicodemus an absurditie , that an old man should goe againe into his mothers wombe , and it was so in his sense . It is not so in Salomons . It is an old man he here speakes of , a decrepite aged man . He saith , he must goe into his mothers wombe againe . He must , all must , old and young when God cryes , Revertimini . The earth is the mother of us all , Sirac . From her we came , and shee lookes for us againe . God hath appointed her that bore us , to bury us ; her wombe must entombe us .

To the earth , as it was ? Is not Salomon deceived ? All goe not to the grave : some perish in the Aire ; Fire consumes some . Fishes , Fowles , wilde Beasts doe devoure many . The Dogges did Iezabel , Beares 42. boyes in Bethel . All these for all this returne unto the earth . Or bee such excepted , the Preacher meanes utplurimum , most bodies doe . Yea where Scripture saith , All ; yet even there sometimes are some excepted . Had it beene added here ; yet must wee have excepted Enoch and Elias ; they went up alive to heaven , are both there {αβγδ} , in their bodies , saith Saint Basil . Of Dusts Returning , enough ; come wee to the Spirits .

The former was almost {αβγδ} , confest of all men , a sensible truth ; needs no dispute , t is obvious to the eye , to every eye . Wee all see all men , mortall : The latter hath some knots ; wee shall loose them , as we light on them , ( and the spirit returne to God . ) Mans soule hath his Returne , as well as his body . They were in life ( as it were ) wedded together . Death divorceth them . The body the soules Iayle , Tullies terme , Carcer Animae ; death delivers it . Man gives up his Ghost , yeelds his spirit ; it s free from him , and it goes . But the going is returning , Dust and the spirit Returne both .

The Atheist denyes that , and the Sadducee . They hold the soule perisheth , mans soule like the beasts . For they differ not , a mans soule from a swines , one mad hereticke sayd , Manes . One Pope once doubted of the soules immortalitie , Pope Iohn 22. Indeed t is not exprest in any Christian Creede : but it is implyed in all ; almost in every Article . Christ ascended not , rose not , dyed not , was not borne , nor conceived , if mens soules perish like beasts . For why was Christ incarnate , but for the soules salvation ? There s no Saints , no Resurrection , no life everlasting , if soules perish . An opinion which gives leave to all kind of licentiousnesse . What will a wicked man not dare doe in his life , that thinkes he shall not suffer for it after death ? If the spirit expire ; cancell the Creede : rase all religion ; for Animae causa omnis religio est , Augustine . This conceit is meere Heathenisme .

But there is another among Christians , that the soule indeede dies not , but it sleepes , sleepes till the resurrection . The heresie termed by Divines {αβγδ} , antiently held in Arabia , and revived lately by some Anabaptists . Calvin hath written a large and learned tract against these dreamers . The deceased soule sleepes not : but eyther suffers paines in hell , which will not let it sleepe , or sings in heaven a continuall Hallelujah , which requires waking too . It Returnes .

But what if Scripture say nay ? The wise man saith , the spirit returnes not , exit spiritus , & non revertitur , Sap . 16. If we answer , that s Apocrypha , David sath it too , Psal . 78. wrested Scriptures both , they meane not this Returning . The wise man meanes , that the soule departed returnes not to the body , that a dead man revives not . And David meanes mans breath , not his soule . His breath from mouth or nostrils once gone forth , comes not backe againe ; It runnes out into the ayre , and there vanisheth . Goe wee on to the next terme ; the spirit Returnes , but whether ? To God ?

The body and soule in life were individu's , unseparable companions , went alwayes together . Why not also in Death ? A question not worth answer . Two friends will walke all day together , but at night will returne each to his owne home . The soules home is heaven , the righteous soules ; the bodyes is the grave , the earth . But saith not the Psalmist , that the spirit returnes to the earth too ? Psal . 146. spiritus exit , & revertitur ad terram suam , speakes ( to appearance ) punctually . Ad terram , & ad terram suam , to the earth , to his owne earth ; hee both saith , it returnes to it , and also , t is his home . To a rash reader it may seeme so : but waigh the words well , and they meane no such matter . It is indeede in the vulgar , egredietur & revertetur . But both words are not meant of the same subject : both verbes have not the same nominative case . T is the spirit , that goeth forth , but t is the dead man , the corpse , that returnes to his earth . T is obscure in the Latin , but plaine in the originall ; so plaine , that no scholler can mistake it , and the English is indifferent plaine , He returneth ; not , It returneth not . It , the spirit , but He , the man , the dead man , that s the body .

The spirit returnes to God ; hee meanes the just mans spirit . For the wicked mans goes to Abaddon , to Gehenna . The Preacher addes not that : t was odious . Or say , he meanes the sinners soule also : It returnes too to God , to receive sentence . Haply Angels , one or moe , bring it before God , and he bids , tradite tortoribus , goe and deliver it to the tormentours . Some Iewish writers conceive so . O the riches , the exceeding riches of Gods grace , that calls the soule of a miserable sinner up unto himselfe : Loved it so , while man lived , that he dwelt with it on earth , while it had a house there ; dislog'd thence , assumes it to himselfe into heaven , to dwell with him ! God , and a just mans soule will ever cohabite . Ruth●old Naomi , nought should part them , but death . But not deaths selfe shall part the soule and God . That which parts all things , shall not them . They indeede are Individu's .

There s a great Philosopher cryes , non credo , to this , Pythagoras , a man of such authority , that the bare , ipse dixit was enough to prove any thing . He taught a {αβγδ} transmigration of soules . That the spirit departing returnes not unto God , but goes into some other body ; and that , not a mans alwayes , a brute creatures sometimes . Lactantius calls him a doting old man , and Epiphanius his conceipt , {αβγδ} , a Mountebanks Gull . Great Alexanders soule was in Iulian the Apostata . Empedocles sayd , he had beene {αβγδ} , a boy , a girle , a shrub , a foule , and a fish . Some Iewish writers say , that a righteous mans soule hath three devolutions , a wicked mans immediately goes into a Beast , and at last becomes a devill . Adams soule was afterward in David , and againe in Christ . That they finde in Adams name , in their Cabalisticall subtiltie . A. means Adam , D. David , M. Messias . This Pythagorian Gull , as one Philosopher founded it , so another hath confounded it . Seneca , as wise a man as ere Pythagoras was , sayd , Sursum vocant illam Initia sua , the soules beginning calls it up to God ; and that s the last thing in my Text , to God that gave it .

The lover of soules , Gods Epithet , Sap . 11. ult . is here the giver of soules . What a noble creature is man ? wholy Gods workemanship . David saith , Minorasti , thou hast lessened him , paulo minorasti , a little lessend him below the Angels . May not I say , Majorasti , thou hast graced him , multò majorasti , much graced him above the Angels . God made them but with his word , but Adam with his hands . Yea which I ghesse more gracefull , Adams soule with his breath . When Christ bad his Disciples , Receive the holy Ghost , hee layd not his hands on them , but breathed on them . Mans body was Manus Dei , his soule Afflatus Dei , Tertul . Gods hand framed Adams body ; his breath inspired his soule . Saint Austin seconds Tertullian , calls the soule , Flatum Dei , Gods breath the soules first generation , was Gods immediate inspiration , saith a Bishop , sometime of this Church . Caelestis origo , Virgil could say , it comes from heaven . Mans spirit , Gods gift .

Would you thinke the Preacher had opposers in this point ? Hee hath many . If Heathens onely , t were no marvaile ; they consult Reason , not Faith , Nature , not Scripture . But Christians crosse it too , say , mans soule is ex traduce , by propagation , like the body ; comes from the parents , not from God ; bred from them , not given by him ; not Created , but Begotten . A prophane and grosse assertion ; yet hath many maintainers , mighty too , the greater part ( Saint Hierome saith ) of the Latin Fathers . Aquinas for all that saith , it is flat heresie . The Catholick Tenet is , that when the body is fully fashioned in the womb , then God puts the soule in it . Not that all soules were created together at the first , as Origen held . But God then makes them , when hee gives them , Creando infundit , & infundendo creat , makes , and gives them at once .

The opposite opinion is both base and absurd . Base , that such a substance as mans soule , so divine and angelicall , should be bred ex spermate . Debase the body , to abate mans pride , as much as you please . Be it sperma foetidum , as Saint Bernard termes it . But disgrace not the spirit , the noblest , next the Angels , of all creatures . Absurd , that a corruptible body should be able to beget an incorruptible spirit . Or if you will reply , t is the soule begets the soule , that s as absurd . Spirits beget not one another : not onely not Angels , but not soules neither . It agrees not ( saith Saint Ambrose ) with soules , ut vel generent , vel generentur , eyther to beget , or to be begotten . Will you say they doe , or may haply , and that the childs soule comes from the parents ? Then either from the mans alone , or from the womans , or from both . If from the mans ; whence then was Christs , who had no father ? If from the woman ; whence then was Eves , who had no mother ? If from both ; then are there Twinnes : for each soule must have his issue . Againe , if my parents give me my soule from theirs : eyther they give mee their whole soules , and so have none themselves ; or they give me but part ; and then the soule is Secabile , a grosse absurditie . Spirits having no quantitie , admit no partition . I love not to be long upon one point ; I am forced to be in this . For the Reasons on the adverse part would not be slighted . I will cite but one or two of the most waightie .

One threatens our salvation . Woe bee to our soules , saith one , if Christ tooke not his soule , his humane spirit , as well as his body , from the Virgin . For Nazianzen saith , {αβγδ} , whatsoever of our nature Christ assumed not from our nature , that he hath not heald , he meanes not saved , not redeemed . But this man will make Nazianzen , meane more in English , then he saith in Greeke . He saith , what Christ assumed not ; not what hee assumed not from our nature ; hee addes that . Christ assumed a soule ; but not by propagation from his mother , but by creation from his Father . Nec absurdum est , ut qui primo homini animam creavit , crearet et sibi . Aug. Ep. 99. S. Austin feared not that woe , sayd , Libentius responderim , he would rather answer , Christs soule came , Non de Adam , quam de Adam , not from Adam , then from him : that is , not from his Mother , but from God . And lest you may reply , that Christ might by prerogative have his soule from heaven , though wee have not : he saith of Levi too , nec Levi , nec Christus , neither Christ , nor Levi were in Abrahams loynes , secundum Animam , in respect of the soule . If not Levi , then no man . Levi had no prerogative .

Another reason waightier then this indeede ( the former waighed but in words ) is the propgation of originall sinne . Which how can it descend from Adam to his sonnes , unlesse as all mens bodyes come from his , all mens soules doe so too ? Since that originall sinne is as well in soule , as body , yea in soule most . For if God doe give the soule , as my Text saith , if he create it new , and put it in the body , and yet it be tainted with sinne , when it is borne : eyther God made it so , and is then author of sinne , which is blasphemie ; or it selfe sinned in the wombe ; ( which to say , is absurd , for it could not , it had no use of reason ) or the body , being it selfe conceived in sinne , infects the soule ; which is more absurd . For a spirituall substance cannot take taint from a corporall . This led those learned Fathers into this errour , that the soule comes from the seede . They conceived not the conveiance of originall sinne , but so . The scruple a long time stumbled Saint Austin to : hee knew not how else to answer the Pelagians . Now what say wee to this argument , this knot ? How doth God give the spirit , create the soule ; and yet it bee borne with originall sinne ?

There are two things considerable in originall sinne , Adams disobedience imputed unto us , then in his loines , and the corruption of our nature , inclinable to evill , the paine of Adams disobedience . When we say the soule by conjunction with the body is defiled with sinne ; wee meane not that the body workes upon the soule , and so infects it , as Pitch will defile with the very touch . But that at the same instant , at which God gives the spirit , puts it in the body , Adams disobedience is then imputed to the whole person ; and so by consequent , corruption of nature , and inclination unto evill , the paine of Adams sinne , by Gods just appointment followes . For that sentence of Gods , morte morieris , thou shalt surely dye , was given on us in Adam , as well as upon him . For the sinne of Adam was not meerely personall : he sinned not as one private man , one Individuum , but as the corpse of all mankind . There were in uno universi : his sinne was the guilt , non tam personae quam naturae , not his sinne onely , but all his posterities , the sinne of all his seede for ever after him , {αβγδ} , Naz . my forefathers fall was mine .

But one reason more , there s no Scripture against propagation of soules . There is beside my Text , divers in the Psalms , & in the Prophets . I have no time to cite them . To end the point , Heathens may checke Christians , Poets and Philosophers subscribe to Salomon , not some but all . To the Latin Fathers I oppose the Greeke ; they all assent to Salomon too . Yea and Latin Fathers many , Saint Hierome , Ambrose , Lactantius , Prosper , and Arnobius , of the antient ; but of the latter , all . Moderne Divines most . I pray your pardon , I have tired you with a craggy question , Questio obligatissima , Saint Austins terme , a perplex argument I determine it , God gives the soule , mans soule , he is the father of spirits , Saint Pauls terme : gives all things Saint Paul saith too , but mans soule {αβγδ} , makes it , creates it . That he did all things once ; but mens spirits still , quotidie fabricat , that he daily creates them , is ( saith S. Hierom ) dogma ecclesiasticum .

To conclude , what if now after all this sayd on the Preachers side , the Preachers selfe be his owne adversary . He seemes , cap . 3. at 21. ver . and the 19. to supplant himselfe , both touching the Spirits Maker , and the returne of it to God . In the one , he confesseth , he knowes not , he , nor any , whether the spirit of man ascend or descend . There he doubts . But in the other he saith flatly , categorically , peremptorily , that there is Idem spiritus , the same spirit of beast and man , the one no better then the other . But for the first , Quis scit . Who knowes ? saith he ; that s an Hyperbole , no man knowes , i . very few . Sense and Reason hardly discerne the things concerne the soule . They crave deepe understanding . And for the second , he meanes mans vitall soule ; his vegetative soule ; whose powers are but sense , motion , and generation , the brute creature hath that , t is the same in man and beast . But the rationall spirit is proper to man onely : and Salomon meanes that here . That God gave , and that returnes to God , Cui cum filio , &c.

A FVNERALL SERMON , PREACHED ON ESAIAH . The third Sermon . ESAIAH 40. 6. All Flesh in Grasse

THat Flesh is Grasse , that All flesh is as Grasse , is no great point of Divinitie . An Humanist , an Heathen may discourse this Argument . Would you like a Preacher should take it to his Text : Why not ? T is Scripture . And lest you thinke the Scripture may have haply some sayings , not so fit for Texts : God commends this to the Preacher , commends it for a Text , Esay 40 6. A voice bids , Crie . The Prophet askes , What ? The voyce answers , and t is Gods ; that , All flesh is Grasse . The Corpse before us saith as much ; but saith it softly , we heare not it . God therefore bids the Preacher crie it . The Corpse cries it to the Eye ; that s but one sense . God cries it also to the Eare ; to force us to attend , hee addes Oracle to Spectacle , that we may both heare and see at once the frailty , the vanitie , the mortalitie of man .

The Proposition is Comparative ; the things compar'd are Flesh and Grasse . The Note that should unite them , is exprest in the next clause , but supprest in this , the note of Comparison . Paul hath subjected all creatures unto vanitie , Rom. 8. 20. So did the Preacher before him , All things , sub sole , under the Sunne . Yea Sunne , and all , and somethings superiour than the Sunne , as the Firmament and Starres , Transibunt , saith our Saviour ; heaven is not excepted ; all have their mortalitie . But the voyce commands me not to crie so much . Quae supra nos , nihil ad nos . It bids but crie , All Flesh . That terme may be mistaken too : it may meane more , than here it doth . Wee must confine it to the voyces sense . There is a Flesh of Beasts , and there is a Flesh of Foules ; and Fishes also have their Flesh : Paul ●aith it , though it needes no Text , a thing of sense . The voyce here meanes not these . T is true of these , of all these ; they are subject too to vanitie . But this voyce in this place meanes onely man . It saith , All Flesh ; the note is universall : but universalls have their bounds . That man is here meant onely , appeares by the next verse ; it expoundeth this ; here All flesh , there All people . And Saint Peter glosses it so too , 1 Pet . 1. 24. The Subject then of this mortalitie is Man : Man onely , but man wholie ; none excepted , all . All Flesh , that is , all men ; is Grasse , that is , as Grasse : three words , no moe in the Originall , Omnis caro foenum ; all three considerable severally .

The subject must be first ; for the Note is but a waiter . And the Trope would not be balkt , but that it is so frequent : and yet it is more remarkeable here ; wee shall note it afterward . Man is meant here by Flesh . Man Gods immediat workemanship : the Plants , the Fish , the Beasts , the Earth and Waters brought forth them . Yea all the other creatures , God but said , Let them be . But man God made himselfe ; Thy hands ( saith David ) fashioned me . Gods Workes all good : but man the grace and glory of them all ; the perfection of the Creation . Is so excellent a creature , destinate to death ? Hee for whom they all were made , the end of all the creatures , must he end like other creatures ? He whom God held worthy , to put all things under his feet , doth he match him with the Grasse , under the Beasts feet ? Man , whom David makes little lower than the Angels , Christ equall to the Angels ; the Grasse lower than the Beasts , is it equall unto him ? Of whom Gods Sonne saith , Sunt sicut Angeli , men are as the Angels ; of him doth Gods selfe say , Caro sicut foe●um , Man is as the Grasse ?

Man the worthiest of Gods Workes ; not better onely than Sparrowes , and then Sheepe in Christs comparison in the tenth and twelfth of Matthew , but then all Gods other creatures ; for he is Lord of All , Vniversitatis Dominus , Tert . and in that , above the Angells : for God gave them but Ministerium , they are ministring spirits ; but he gave man Magisterium , Lordship over all : Gods {αβγδ} , as Philo calls him , Gods Vice-roy of the world : himselfe a little world ; {αβγδ} , a little heaven , t is Philoes too , a little God , {αβγδ} , a mortall God , saith Trismegist ; higher I cannot goe ; {αβγδ} , Oppian . nothing more high , then he , this creature to be Foenum , sicut foenum , to be as the Grasse? {αβγδ} , Gods Image , saith the Poet in Lactantius , ( What needes a Poet ? Scripture saith it ) Man Gods resemblance to the Grasse ? Man , {αβγδ} , that s Philoes too , a plant from heaven , to a plant on earth ? T is much , that what God said of him , said in scorne , Behold man is become like one of us ; the Beasts should say of him , say in earnest , Behold , man is become like one of us ; Comparatus est jumentis , Psal 49. hee is compared unto the beasts that perish . But the disparagement is greater , that the plants much baser creatures should say of him , Behold , man is become like one of us ; Scut foenum , dies hominis , mans dayes are like the Grasse , man made by God , who lives for ever ; wrought of earth , which stands for ever ; quickned by a soule , which never dies , and created for Gods glory , which never never ends ; Can of causes so firme , so continuing as these , come an effect so weake , so withering as Grasse ?

Now note , I pray you , the terme here in my Text . T is not for nothing , that God speakes in Trope . He could have said , all men , as easily as all fl●sh . But bidding the Prophet to proclaime mans mortalitie , he would stile him by a terme , which should imply the reason . A man consists of soule , as well as Flesh ; and the soule sometimes is put for man . Da mihi animas , said the King of Sodome unto Abraham , give mee the soules , i . the men . Not mans phrase onely , but Gods too , Anima quae peccat , the soule that sinnes shall die , that is , the man . But here hee calls man flesh , purposedly ; his frailtie comes from it : the soule is immortall ; t is the Flesh makes man obnoxious to mortalitie . You will say , sinne makes him ; so it doth ; but in the flesh : Spirits die not . Mans soule , which God breathed in them , was it not {αβγδ} a spirit of life ? True as well subjectivè , as effectivè . But the body disadvantaged by his materialls , the flesh being made of mould , might suffer death : and so did , and so it doth . Man made of it must needs be mortall .

For what is man ? Iobs question . Is he a sea , a Whale ? His strength is it stone , or his substance is it stelle ? Our hearts indeede are hautie , and our spirits strong , like the Amorite in the Prophet , High as the Cedar , sturdie as the Oake ; every one as the sonne of a King . But as the Lacedemonian said of the Nightingale , hearing her so shrill , and seeing her so small , Vox est praetereà nihil , she was nothing but a voice : so may I say of man , Cor est , pratereà nihil , he is nothing but a heart . In the strength of it , he strouts him like a Gyant , swells , boasts , frets , threatens like a pett●e King , makes stirres and garboiles in the world , builds , hoards , aspires like a demi-god , plaies the worlds young master . Not Iobs Leviathan and Behemoth put together make such a dinne and doe among the creatures But as God said of the Egyptian horses , so I may say of men , are they not flesh ? That subjects him to mortalitie ; that makes him call Corruption , Father , and the Wormes , his Sisters and kinswomen .

To end this , Humanitie , and Mortalitie are individually linkt . Can a man not re●ember the name of his Father ? Or say , haply he doe , can he forget his owne ? My Fathers name was Adam , & homo sum , as Mitio said , I my selfe amman . Both words are from the earth . From it we are come , to it we shall goe . I may forget my name as soone as my mortalitie . The Note hath waited long ; come wee to it . All Flesh is Grasse , that is , every man is mortall . T is an idle Theme , you will thinke , and needelesse to presse the generalitie of death . But the voyce hath put it too in the crie ; and I may not smoother it .

Man but thinkes he is a King , but plaies Rex only , he is none , none lightly . But death is one indeede . Not a King only , but an Emperour , a right Pambasilcus , Catholike King more truely , than ever was King of Spaine , an universall King . All Cesars his subjects , an Oecumenicall King , Terrorum Rex , Iob hath it ; he might have said , Terrarum Rex ; death is a Prince paramont , the supreme Monarch over all mankind on earth . Sexe , Age , Condition , are dispenst with , in some cases . Death favours none . For Sexe ; I have heard some say , that women have no soules ; but none , they have no bodies . Flesh they are , Eve was . Adam said it , of whose flesh shee was , Caro de carne mea , the womans flesh of mans , and so grasse , as well as he . [ Nay ; and of the two , the woman was grasse first , mortall before the man ; for she fell first , ] If sexe have any priviledge ; t is the mans . There are two exempts of men , Enoch and Elias , that died not , not one of women ; no not of Christs owne mother . Some say , she sinned not ; none , she died not : And they say , she was taken up in heaven bodily ; but they grant , she died first , if they did not ; we would prove it .

For age , the budde is blasted as soone as the blown rose ; and the Lambe comes to the shambles , as well as the growne sheepe . Seneca saith elegantly , Non citamur ex censu , death lookes not in Church Book , or Checker Rolles , to see mens yeares , and so to summon them . The Cradle protects not ; Infants die in it . Nay the wombe protects not ; many die in it . My sonne , or my daughter , Post me mori debet , ante me potest , they must die after me , they may before me . The child but a spanne long is borne to buriall ; and the Iewes say in their Proverbe , In Golgotha are sculles of all cises .

For condition , death puts no difference betweene mens states , respects no persons , takes no gifts . Indeede the Grave , like the Horseleeches daughters , cries Da , Give , give : But what s the gift ? My Text names it , it is Flesh . The Greekes hence call the Grave , Sarcophagon , a flesh eater . Not the flesh of Fowles or Beasts : it is a Canniball , it eates mans flesh . And mans flesh without difference ; death is no distinguisher . The Bagger died , Christ saith in the Parable , {αβγδ} , but the rich man died too . The rich , the mightie , the honourable man , none comes amisse to death . Magnus & parvus illic , saith Iob , the grave receives them all . Sarcophagus is Pamphagus , it eates , devoures all flesh . Even Kings and Counsellers , Iob saith , it takes them too . Princes are Gods , God saith it , Dixi , Dii est is ; they are gods on earth ; but they are gods of earth , as the Cynicke said to Alexander . The mightiest , though he be greater {αβγδ} , in authoritie , is no better than his brethren , {αβγδ} in his substance ; flesh as well as they , and so grasse as well as they . Foole or wiseman , learned or ignorant , bond or free , none free from death .

To end this second point , saith the Apostle , Mors intravit , death but entred only into the world ? It did more and Paul saith it , Rom. 5. 12. not {αβγδ} onely , but {αβγδ} too , it hath gone thorow it ; not ( Invasit ) onely , set upon the borders and outward skirts of it , but ( pervasit ) too , hath peirst into the inland , into the heart of it . Heathens are rich in this ; but we neede them not . Death like a Deluge hath overflowed all flesh . It passes Noahs floud : Eight persons scaped it , death not one . Like sinne , it seased on all . Nay , it hath past sinne too . Paul saith , All men have sinned ; but one hath not . One scap't ; David saith , No not one . But one hath , and one neere to David , even his sonne . One hath scap't sinne , Christ hath ; but death not one ; not Gods one , Dei unicus , Gods beloved one . God hath exempted him from sinne , but not excepted him from death . Onely Christ died , Quia voluit , because it pleased him so : Every one else , Quia debuit , because he ought ( doe so . ) Death is a debt , owne by us all . {αβγδ} , saith the Poet , wee all are owne to death . For we all are dust , and dust ( saith the Preacher ) must returne to that it was . And there is no way to it , but death ; called therefore by Iosua , via omnis terrae , the way of all earth . It was our wombe ; it must be our Tombe ; It bore us , and must burie us . It must us all , all flesh . Be it flesh of Iew or Grecian , Infidell , or Christian , Priest or people , holy or prophane , Caesar or Lazar , be it whose flesh soever , finis est cinis , ashes is our end . Enough of the Note ; a right Criers note ; they lightly beginne so .

The Predicate remaines , the thing to which , Flesh is compared , t is Grasse . Mans life is likened to many things in Scripture ; to none more fitly , than to Grasse ; and therefore to it often . Other things haply fit it but in one point , some one point onely , this in many . For the false delights of it , t is likened to a Dreame ; for the shortnesse , to a Tabernacle ; for the swiftnesse , to a Cloud , to a Weavers shuttle , to a Post , to a Ship , an Eagle . But mans whole state is figured in the Grasse , Quis , Qualis , Vnde , Quo , his Breed , his Growth , his Chances , and his End ; Grasse represents them all . From out the earth springs it ; out of the same came he . Man is {αβγδ} from the earth , faith David and Moses {αβγδ} from the ground ; all s one . Rise he nere so high ; Iob saith , His foundation is in the dust . For Growth , the holy Ghost in Scripture , as it likens man to Grasse ; so flourishing man to the greene Grasse . And Saint Peter compares as bare Flesh , to bare Grasse : so the glory of man to the flower of grasse . For Chance and End , the Grasse , haply the beast croppeth it , or the Worme wasteth it , the Drouth starveth it ; the Haile smiteth it ; or the Winde blasteth it . Or , if it last out his full time ; yet the Sithe at last cutteth it downe . So is mans life at every creatures mercy . Fire , Water , Sicknesse , Theefe , Poyson , Famin , Sword . And though hee scape all casualties to the utmost of mans age ; yet then comes a mower . Why should Death be pictured with a Sithe , if man were not as Grasse ? Man live he long is as Grasse , gramen prati , Medow grasse ; or die hee soone , yet gramen tecti , the Grasse on the house top , which antè arescit , quàm maturescit , withereth , saith the Prophet , Even before it be growne up .

But the Point , the Scripture menanes mainely here , is the frailtie of man onely ; the comparison of Grasse is used but to show that : that as the Grasse , so man , in the morning groweth and flourisheth , saith the Psalmist , in the evening is cut downe , and withereth . Mans life is like a leafe ; Iob saith , a faded leafe , and his substance , as the drie stubble ; {αβγδ} , but a sparkle , Chrysost . soone extinct . So tender , so fickle , so tickle a thing ; that a poore raison stone , a crumme , a flie , a haire can stop the breath .

To conclude , God graces man , to call him Grasse ; farre weaker , farre more momentanie things would have served to have compared him to . He that likened him to a vapour , t is Saint Iames , thought him more fraile than Grasse . But the Proverbe passes him ; {αβγδ} , man is but a bubble . Saint Basil passeth it , {αβγδ} , man is nothing . Esay saith little lesse , Quasi nihilum , but as nothing , {αβγδ} Nay hee saith somewhat more , verse 17. of this Chapter . Wee are {αβγδ} lesse than nothing . Man is as nothing ; for Fumus est , he is but a vapour , Saint Iames said so . Yea he is plaine nothing , Fumi umbra , but a vapours shadow , Aeschilus calls him so . Nay he is lesse than nothing ; he is but umbrae somnium , but the dreame of a shadow ; Pindarus calls him so . So the Psalmist is not satisfied in calling him vanitie : he thinkes that too much for him . He saith , he is lighter than vanity it selfe . And who can descend lower ? Lesse than lesse than nothing , I think nothing is . Davids Epiphonema shall conclude my Text as a parallell to it , to every word of it , Psal . 39. 11. Certainely , every man is vanitie . The Lord of his great mercy , by his holy Spirit , humble our hearts , with the remembrance of our frailtie ; pardon our sinnes , the onely cause of it ; cloath us with Christs Righteousnesse , the onely ease of it ; and hasten his Sonnes comming , the finall end of it ; to which three sacred persons of the blessed Godhead , be all honour and glory , praise and thanksgiving , &c.

Blessed are the dead , that die in the Lord , they shall rise to immortalitie .

A FVNERALL SERMON , PREACHED ON S. MATTHEW . The fourth Sermon . MATTH . 25. 46. And These shall goe into everlasting Paine .

there s a {αβγδ} an end of all men , Salomon saith . What s that ? Death , he meanes there . It is ; but not their utmost , their last end . I shewed you the last Funerall , Paul hath a {αβγδ} , something that followeth death . What s that ? It is Iudgement : and of that I treated then . But there is yet a plus ultra , something that followes it . What s that ? T is execution . That s my Theme now . Sentence went before at the 41. verse , Discedite , Depart ; executed here . Three termes , the doomed persons , These . Their Remove from the Iudge , they Goe away . The Paine , to Torment , Torment eternall . Of each briefly . First for all joyntly .

The wise man bids but Remember the end , Eccles . 7. ult . He seemes to meane but death there onely . But the word plurall both in the Greeke and Latin , {αβγδ} , Novissima , reckoning heaven for one . But Saint Bernard but three , Death , Iudgement and Hell . Our Funerall Theme is then first mostly . T is fittest then to preach of death . But the Epicure will take advantage at that argument ; cry {αβγδ} , Let us eate and drinke , for to morrow wee shall dye . Paul therefore puts to , a post hoc ; statutum est , It is appointed , that men doe dye once . But that s not all ; read on , and after that Iudgement .

The sensuall man , though loath , yet because hee needs must , is contented to dye . But Iudgement is but a swore subject , pleaseth no sinner . Death was Timendum , we feare it ; Iudgement is Tremendum , Saint Gregories terme , wee quake at it . Felix himselfe a Iudge , trembled when Paul preacht of Iudgement . Yea and by Salomons leave , death is not all mens end , will Lucian say , by Gods leave haply too , hee saith Gen. 6. universae carnis , the end of all flesh . Enoch was but translated , did not dye . Elias went up in body into heaven , {αβγδ} , saith Saint Basil , with his flesh . Saint Paul saith plainly , Wee shall not dye all , 1 Cor . 15. 51. But appeare before Gods judgement seat wee shall all , Rom. 14. some scape mans judgement , none shall Gods .

Yet some strong heart hath some hope for all this . Say the sinne bee sentenced , judgement past . How many condemned persons , doomd to dye , have obtained pardon , and have lived ? The repreev'd prisoner oft escapes . But my Text hath instant execution ? Christ repreeves none , hath no sooner sentenced , convicted sinners ; but legions of executioners , the devills runne on them , hale them ( obtorto collo ) immediatly to hell . This is no plausible theme . Their feet are beautifull ( Paul saith ) that preach peace , you will haply wish my tongue were silenced , that come to preach judgement and execution . But is the Preachers office , to please , or to edifie ? enough in generality .

Take we now the termes apart , the subject first , These . Who These ? T is but a relative , referres us to some terme before . See the 41. verse , Those on the left hand of the Iudge . That s but a relative too to the 33. there they are cald Goates . That terme is obscure yet . All expositours understand by it , the wicked and ungodly . [ Goe no further for proofe , then to the words following , But the righteous into life eternall . ] {αβγδ} , by Goates ( saith Oecumenius ) are meant sinners . Saint Austin saith it too . These shall goe into paines ; the Sonne of David saith it here . His Father sayd it before , Psal . 9. 17. be turned into hell . That s ( as Saint Luke saith of Iudas , Act. 1. 25. ) {αβγδ} , their proper and due place .

It should seemē by the 42. and 43. verses , that all sinners are not meant , but onely the mercilesse , that feed not , that cloath not , that harbour not the poore . It pleased our Saviour to give instance but in them . But all sorts of sinners shall receive the same sentence , all impenitent sinners . The Righteous in the next clause , that are adjudged to life , were sinners too sometimes . But God had given them grace to repent . The gracelesse are meant here that repent not ; they onely , but they all . Not onely the non-releevers of the poorē , but also the nonobservers of the Law , in whatsoever kind . The leacher , the idolater , the extortioner , the theefe , the drunkard , the blasphemer ; Saint Paul hath a longe Catalogue ; the lot of them all is in the Lake of fire .

The argument is strong , à Minore , in this forme . If the omitters of good offices shall not escape paine ; then the committers of evill shall be punished much more . Cain that slew his brother , Ch am that dishonoured his Father , Esau that sold his birth-right , Iudas that betrayed Christ , Iulian that renounced him , these haply shall lead , have the {αβγδ} the deepest roome in Hell . But there shall also follow punee sinners too . As in God the Fathers kingdome , so in the devils too , are many mansions , roome enough for all reprobates , for them all , but for them onely . Life , life everlasting is prepared for the righteous ; but eternall paine for these . These have denyed God , defied Religion , persecuted Christ , robd Widdowes and Orphans , corrupted others , defiled themselves ; have served Sathan here , shall burne with Sathan there . Salomon askes , Cui vae ? to whom is woe ? The Prophet answers , vae genti peccatrici , Esa . 1. 4. Woe to sinners . Vae impio , Esay 3. 11. Woe be to the wicked . Vae Desertoribus , Esay 30. 1. Woe to the Rebellious . Another answers , Vae to the covetours of evill , Woe to the builder by blood ; Woe to him that makes his neighbour drunke . Osee and Ieremie shall end this , Vaeistis , Woe to These . And so I leave the persons executed , and come to the act of execution , they shall goe , {αβγδ} .

The breefe of both Christs sentences is , Ite , Venite ; come , to the righteous , go● , to the wicked . In this act of execution are two termes ; the one more close , A quo , coucht in the preposition , {αβγδ} , not simply to Goe ; Ite hath no hurt in it . But it is Abibunt , they shall goe From . From whence ? or From whom ? From the place of Iudgement . That s no harme neither : Those that are quit at our Sessions , doe that . Yea at Christs Assises too , the righteous goe from the barre . But from whom must these goe ? That s supprest here , but exprest in the 41. verse , discedite à Me , they must goe from Christ .

The execution hath two vehs ; this is the first , and worst , farre worse then the second , then the Terminus ad quem . That s fearefull , to paine , eternall paine . This passeth it , to goe from Christ . The righteous goe too ; but with him into heaven . These are commanded away , must goe from him into hell . Into hell ? that s not so much . It were happinesse to goe to hell with him . No joy to the righteous to goe without him into Heaven . Heaven is hell without Christ ; hell with him is Heaven . The blessednesse of the Saints lies not so much in the place , as in the company ; not onely the society of Angels , but the presence of Gods selfe , the fruition of Christ , the beholding the incomparable beauty of Gods countenance . The privation whereof is the extremity of misery , exceeds the paines , the matchlesse , the endlesse paines of hell ; passes Mille gehennas ; 1000. hells , saith Saint Chrysostome . The Poena damni is worse then Poena sensus ; more ease in sense of Torment , then in losse of Christ . In coelum jusseris ibit ? Bid me goe to hell ; I will to be with Christ . As the scribe saith in the Gospel , sequar te , quocunque ieris , I will follow Christ , whethersoever he goeth . Vnder his wings , the shaddow of his wings , no flames can scorch me , no worme gnaw me , no feend touch me .

The Queene of Sheba held it happinesse to stand before Salomon , to heare his wisedome . What to stand before God , to see his glory ? A bigail thought it honour to be but Davids handmaid , but to wash his servants feete . What to waite on God , and to behold his face ? Christs selfe calls them blessed , that shall see God , Matth . 5. 8. That s indeede ( as the schoole termes it ) visio beatifica , a sight that makes true blessednesse . There bee many Beatitudes , Divines reckon eight . The most blessed of them all is to see God . The society of the Saints , Martyrs , Apostles , Patriarks , Gloriosum hoc , this is great glory , saith Saint Augustine . But to be present with God , to behold him , that s {αβγδ} , a waight of glory , {αβγδ} ( as Paul speakes ) an excellent , a most excellent , a farre most excellent eternall waight of glory . To see God , not in specie , ( the Patriarkes saw him so , saw him in resemblance ) but infacie , face to face ; we shall see him so , Paul saith . Not as it pleased him to appeare to mans weak sense ; but as he is indeede . Not as now in speculo , in a glasse , but in seipso , in himselfe . The Fathers power , the Sonnes wisedome , the Spirits goodnesse , the incomparable beauty , the unutterable majestie , the unconceiveable glory of the whole Trinity . From this shall these , these in my Text be driven and depart . For to see God , is sanctorum praemium , Augustine , a Reward , a Prerogative proper to the Saints .

Saint Paul is not content to say , they shall be punisht , 2 Thes . 1. 8 , 9. punisht with flaming fire and eternall perdition , the terminus ad quem , but addes the Aquo too , from the presence of the Lord , and from the glory of his power . To be shut out of the Quire , but of the Saints and Angels , so they might be with Christ , they should be happy . Hee were unus instar omnium . But he drives them from his presence , Matth . 7. 23. Depart from me , ye workers of iniquity . The height of all unhappines , the privation of Gods presence ; cald so ( S. Aug. saith ) even by Plotinus , an heathen Philosopher , infelicissimum , the extremity of all misery .

The other Terminus is Ad quem . you have heard , Vnde , whence they goe , heare now Quo , whether , into paine everlasting . First what paine {αβγδ} . meanes he ? It should seeme to be light , by the long lasting ; Dolor si longus , levis . That rule holds not in hell . Among Origens errours Ierome notes this for one , that the paines of the devill and the damned are but the conscience of sinne . But what is it ? Looke againe at the 41. verse , t is Fire . Paine hath magis & minus , some much sharper then other . Fire is worst . Tooth-ach , stone , cholicke , womens paines , are all grievous , all extreame . And yet for the first three , the heart of a man will not lightly shrinke ; and the fourth , though it force the woman to cry out in the weakenesse of her sex ; yet shee beares it with some patience . But the strongest courage of the stoutest man , will faile at the feeling of a little fire . If foote , or finger , any part bee but held in it nere so small a while : the exquisite anguish will wrest strong cries from him , and force him to fare like a man beside himselfe .

In all those paines and other , there are some Intervalla ; the patient hath some rest . Like agues , they have fits come and goe , give often breathing and release . There is some pitty with the paine . But Fire ( we say in proverbe ) hath no mercy . This mercilesse torment must the sinner goe unto , from the presence of the Iudge . A sad sentence , but the judgement just . Hee had no pitty on poore soules in earth ; It will have no pitty on his soule in hell . Nay the wise man bidding him , Miserere animae tuae , O pitty thine owne soule , would not doe that Misereri sui , pitty himselfe here , he shall cry to the Tormentors , Miserere mei ; they will not there .

Some so lighten the paine , say , t is but Fire in metaphor . That I cannot stand to argue . But they shall finde it no figure , that shall feele it . Nay is it but Fire ? is it not a worse thing ? Christ calls it Fire ; wee must rest in his terme . But not ordinary Fire . I thinke , the hottest , fiercest fire on earth , compared unto it , is but as a flame painted on a wall . [ Our Fire hath light , that hath not . Clemens calls it {αβγδ} , it shines not ; it Calidus , but not Lucidus , Saint Basil is {αβγδ} but not {αβγδ} , burnes , but is blacke ; there is utter darkenesse for all it . ] The torture so intollerable , exquisitely great , that the damned sinner shall gnaw his tongue for greefe , and blaspheme God himselfe in his unsufferable anguish . [ Fire , but {αβγδ} , not materiall , Damasc . but such as God knowes onely . ]

This is not all , the kind of paine , what must bee endured . Said I , the execution had two vehs ? It hath three ; heare a third worse then the {αβγδ} . second . The paine is endlesse . The quandum worse then the quid ; everlasting Fire . Never was paine heard of , but had end . Long lasting torments Tyrants have devised : but death in spight of them hath ended them . The sinners doome is paine eternall . There s a worme , a prison , chaines , darkenesse , and fire , all {αβγδ} , all everlasting . Kill the worme they cannot : Christ saith , it dies not . Breake Iayle much lesse ; the Gates are Iron , the barres brasse , Acheron is {αβγδ} , the heathen Poets sayd , no getting out of hell . The chaines everlasting , Saint Iude saith . The darkenesse {αβγδ} , Philoes terme , endlesse too ; and the Fire unquenchable , Christ saith here ; Iohn Baptist sayd it before . Paul calls it in grosse , {αβγδ} , Perdition everlasting . Bernard , perpetuumvae , everlasting woe .

First , how so ? The schoole disputes it , I will not . Christ hath sayd it ; that s enough . What hee sayes , I beleeve . Fire indeede ends with the object , devours it , and goes out . But Fiers object in hell shall have no end . Soules and bodyes shall burne , but not waste . Did not the bush so on mount Sinai ? burnt , but consumed not ? The fewell of hellfire , sinners soules and bodies , by Gods supernaturall provision shall not consume . How can the flames then still fed , go out ?

Secondly , why so ? Is that Gods mercy ; will leud Lucian say , to award perpetuall paine to temporarie sinne ? Nay , is that Gods justice , that the censure shall exceede the sinne ? Summum jus , ( we say ) is Injuria , the rigour of the Law is wrong , to punish the delinquent to the utmost extremity . This is more , the paine to passe the crime . Peace Atheist ; God for all this is not unjust . Tax not his mercy neither . Time of mercy is past ; God proffered that in this world , and t was despised . Christ is now come to judge . {αβγδ} ( Saint Iames saith ) is {αβγδ} , judgement is mercilesse , the last judgement . Gods judgements here are mixt with mercy : looke for none there , but meere justice . And yet there is ; Christ even there too is mercifull ; the sinners Paine is short of his desert . Wickednesse is worthy worse punishment , then the damned shall suffer even in hell .

Say it be not ; say Gods mercy end there ; yet chaleng not his justice . T is no wrong to the sinner , that his paine is everlasting , a never dying worme , and fire unquenchable . For it is for never-dying sinne , and lust unquenchable . Mans sinne had his Aeternum , as well as Gods Fire . Had the sinner lived world without end , his sinne too would have lasted world without end . Nay though he dyed , sinne dyed not with him : he sinnes still even in hell ; hates God , blasphemes him , curses , despaires . Malice , envy , all sinnes perpetrable there , worse and greater in hell , then they were here . God is not unjust , if he punish eternally , those that trespasse eternally . Poets show , Heathens held this , hell paines eternall . — Sedet aeternum que sedebit Infelix Thescus . Nay , say sin ended in earth , or were not eternall ; yet may paine be endlesse , and God just . For sinne trespasses God , who is infinite ; and therefore m●rits a paine infinite .

To end this , t is strange , what Heathens beleeved , Christians should question . Origen one of the Fathers did , held hell paines are not eternall ; all there , not men onely , devils too shall at length be enlarged . If he did , I say with Photius , he was {αβγδ} , but he was also {αβγδ} , he wrote much , but he erred much . Haply he is wronged ; some hereticks might corrupt his writings . For I finde him say expressely , not once , nor twice , that hell torments have no end . Indeed the Priscillianists sayd , they have ; grant them Aeterna , because Scriptures say so ; but yet prove , they end . Will you heare how wisely ? Because eternitie is not perpetuity , as the Greeke {αβγδ} , meanes , unlesse unto Aeternum there be also added , & in seculum seculi . This I reade in S. Austin . They are not worth the answering : instance against them is infinite . Indeede Aeternitas is sometime but diuturnitas , {αβγδ} meanes not alwayes everlasting . But that it doth here , appeares by the parallel . Hell fire is cald unquenchable . Will they say , Inextinguibilis needs to have added too , In seculum seculi , or else it will goe out ? Christ saith flatly , Hell Fire never goeth out .

To conclude , as the promise of the Gospell is eternall life , so the Law threatens everlasting death . If it be false , Quod minatus est , that God threatens , then t is false too , Quod policitus est , that he promises , saith Saint Gregory . If Supplicia reproborum shall have end , then Gaudia Beatorum shall end also . But what if examples confute us ? T is sayd , Pope Gregory rid Trajan out of hell ; Tecla , Falconilla , Perpetua , her brother , Saint Dunstan , King Edwin , Fr. Xavier too a Pagans daughter . Foure examples , one as true as another ; shamelesse lyes all . Yeeld them true . Though God release some in this world : after judgement he will not . Then will be ex inferno nulla redemptio . I wonder none of the Patriarkes , none of the holy Prophets ever did the like , men as gratious with God , as Xavier , S. Dunstan , or Pope Gregory . Only I forget , the Pope may pleade prerogative , to let when he lists , any soule out of hell . Hath he not the keyes of it ? But there will be no Pope after the day of judgement . I end ; These , i . sinners shall goe , abibunt , goe from Christ , whose presence is true happinesse ; goe into Fire , torment which cannot , and yet must be indured ; into Fire everlasting ; and who can dwell ( saith Esay ) in everlasting burning ? from that paine everlasting , the Lord deliver us , Cui , &c.

A FVNERALL SERMON , PREACHED ON THE HEBREWES . The fifth Sermon . HEB . 9. 27.

Et post hoc , Iudicium .

But after this , the Iudgement .

WEe make our Funerall Sermons mostly of Death ; It is a fit Argument . And our Corpses are not Mutes , meere Mutes ; They too in their Dialect bidde us see our end . But not our last , our utmost end . There s a {αβγδ} , Saint Paul saith , something , that followes death ; It is Iudgement . Be that ( if you please ) my Position at this time , Heb . 9. 27. Paul saith , It is appointed unto men to die once ; Et post hoc , Iudicium , And after that , Iudgement . The Translation to make sense , in the Geneva Bibles , inserts a word , in smaller Characters , After ( commeth ) Iudgement . That small insertion helpes you to undersTand , Me to divide my Text ; The thing that Comes , and the Time of the that comming . Not at what houre ; Angels know not that ; but in what Order ; After death . First of the Order ; Order so craves .

Mans judgement goes before , and death followes , if the crime be capitall . Sentence goes ever before Execution . No Magistrate first hangs , burnes , or beheads , and then sits downe to judge ; playes hysteron , proteron . Christ is in Pilats Hall , before he goes to Golgotha ; arraigned first , and then Crucified . Iudex before Carnifex , Triall before Death . Gods Iudgement is not so , the latter Iudgement . Man must first die ; and then comes it . Death goes before ; Iudgement is {αβγδ} , after death .

Heathens knew not this ; they stretch mans life , but Sepulchro tenus , to the Grave onely , saith Theodoret : Especially the most of them , Epicures and Atheists . Death ( they say ) is , Vltima linea rerum , the last line of all things . It is not . It is of things , of living things , All , saving men . The beast dies , there s his end . Fish , Foule , every brute creature end with death . Man doth not , ends not , when he dies . There s a Plus ultra , something beyond death .

Surely besides Heathens , others have made death mans end , utmost end . Sadducees did , a sect of Iewes . Seneca did , whom I hold not an Heathen , a meere Heathen ; but halfe a Christian . Hee said , Post mortem nihil est , there s nothing after death . Simon and Cerdo did , Manes and Marcion ; All these , Heretickes , not Heathens . One Bishop did , Synesius , Bishop of Ptolemais , held all points of Christian Religion , saving that , stucke at the Resurrection . Yet not just as Heathens did , that death determined All ; but mens bodies onely , not their soules , granted them immortall . Said I but one Bishop ? Ecce autem alterum , a Bishop of Rome did too , did just as Heathens did ; made death end all things , soules and all . Pope Iohn 23. did . Not hee alone ; Pope Paul the third did too , if storie may be beleeved . Indeede Scripture ( to seeming ) saith as much , the Preacher doth , Eccles . 7. 4. calls death {αβγδ} all mens end . Gods selfe doth , Gen. 6. Vniversae carnis , end of all Flesh . It is {αβγδ} the end of all men in this world . The last thing befalls man here is death . But there is ●t a {αβγδ} an after-world . When life ends , it beginnes . The soules estate till Christs second comming ; the day of judgement ; and the joint-condition of soule and body both , after that day , are three lines more after our death ; death is not the last , and therefore Divines reckon Quatuor novissima , foure latter ends ; and the wise man bids , remember them , Memorare novissima , Eccles . 7. ult . It is in the English , but , remember the end . But it is Plurall in the Greek and Latin both , {αβγδ} , Novissima , death and judement , heaven and hell . The Angell cites three of them , Apoc . 9. 12. One woe is past ; but behold two other woes come after ; there s the {αβγδ} in my text , Iudgement and damnation follow death .

They thinke not so , that say , ( t is twise in Scripture ) Edamus , bibamus , Let us eate and drinke for to morrow we shall die . To morrow ends not all . It may our life ; perhaps to day . But there s more behind , a thousand times more after , then before . My life , live I an hundred , nine hundred yeeres , as some have done , is nothing to the world to come ; but as a day , an houre unto eternitie . Death is an end , but an end that hath an end . We shall live againe at the Resurrection , {αβγδ} is not {αβγδ} . But the world to come is a world without end .

The Preacher and the Prophet , Salomon I meane , and Ieremie , the one termes death Somnum seculi ; the other the grave , Domum seculi ; which haply you will English , an eternall sleepe , an everlasting home . But then you force the words both Hebrew , Greeke , and Latin , further than you need . 〈◇〉〈◇〉 , and seculum signifie indeede eternitie , but not alwayes , {αβγδ} , saith Theodoret . They all sometimes meane but a certaine space , ofttimes . The rigid Grammarian must not urge the Etymon , {αβγδ} , that s , {αβγδ} , ever enduring . Vse is the Iudge of words , not the Etymologie . And therefore your Bibles , the last English Translation calls the grave , a long home , not an everlasting . You must expound it so , or denie the Resurrection . So is death {αβγδ} , a long sleepe , saith Saint Chrysostome , long , but not eternall . There s an Evigilatio , a waking out of that sleepe , Dan . 12. 2. Then comes this {αβγδ} , ●auls post hoc in my Text , Gods day of generall Iudgement .

Death is not eternall , death on earth , the first death ; the second indeed is , that s {αβγδ} , as the Comicke speaks , a death immortall . Poets , all Heathens reckon the first so . Hell , whether Heathens held all soules descended , is ( saith the Tragicke ) Invius retrò lacus , no Regresse thence ; Acheron is {αβγδ} , no Egresse out of hell . That a dead man should {αβγδ} , live againe , you must pardon Heathens that . They thinke the dead Nusquam esse , ne esse quidem , that we quite cease to be ; that we shall be being dead , as we were before we lived , have no existence . This made the swinish Epicures crie , {αβγδ} , Let us eate and drinke for to morrow we shall die . Thou brutish bellygod , dost thou with to morrowes death , defend to dayes drunkennesse . Learne better Logicke of Divinitie . Religion on that Argument will conclude the quite contrary . To morrow thou maist die ; therefore to day be sober . They made their Enthymeme upon the supposition of no other world , but this . Say , Saint Pauls {αβγδ} , be not yee deceived , will not perswade ; they scorne Scripture . Let them heare Heathens ; Plato teaches that , {αβγδ} , they shall pay for it in hell . There s a {αβγδ} and a {αβγδ} both . Hell is for sinne as well as after it .

To end this , death discharges all debts , cancells all bonds , frees all censures , ends all suites , quits all accusations . That s but in matters betweene man and man . But if man be Gods debtor , as we all are , unlesse Christ have payed for us ; death is but Gods Arrest : his Declaration , his whole prosecution , and execution too , follow long after , all at the day of Iudgement . Onely a part of the paine the soule suffers in the Interim ; but all {αβγδ} , after death .

You see , Quod sit , that somewhat followes death ; see Quid sit , What it is , Paul saith , Iudgement , that s deaths Post hoc , his after-comer . But what s that ? Christs summons of the dead , dead and living both , All of both , to receive sentence ( All ) according to their workes . All this , Atheists denie , Sadducees too , Heathens too All , in this manner . Christians some , a great summe , as seemes by our lives . The Sadducees saying was {αβγδ} there is neither Iudgement nor Iudge . That men denie it , t is no marvell . For Saint Iohn calls it a Mysterie , Apoc . 10. 7. And S. Paul saith the Resurrection was not beleeved , was {αβγδ} incredible , Act. 26. Then this too ; for it is the end of that . The dead rise therefore to be judged . T is called even by Christs selfe , Resurrectio Iudicii , Iohn 5. 29.

To satisfie the Sadducee , the Pagan , or the Atheist , I seeke not . Ridemur , saith Tert . they laugh at us , Dechachinnamur , laugh a loud at us , urging this Article . I leave Heathens to heathen Oracles ; the Sybills long before Christ prophesied of Iudgement . I but pray to perswade you , to whom I preach . I therefore say to you , as Paul did to Agrippa , doe you beleeve Scripture ? I know you doe . The Doctrine of Iudgement is there both plaine and plentifull . Christ often mentions it in Saint Matthew : Some Prophets too ; All the Apostles in their Epistles . Take but one for a taste . Appeare before Gods Iudgement seate , wee Shall , Rom. 14. there s the Certaintie . We must , 2 Cor . 5. there s the Necessitie . And All is in both ; we shall all , wee must all ; there s the Generalitie .

First for the last , the Generalitie , Antichrists Iudgement seate summons all ; exempts not Kings , not Emperours . Himselfe must appeare here , before Christs Iudgement seat . All shall ? What if some Scriptures have the flat contradiction , say , some shall not ? Sinners shall not , David saith , Psal . 1. 5. Non resurgent in Iudicio . Then not some . Beleevers shall not , Davids sonne saith , Ioh . 5. 24. Non venit in Iudicium . Then not any . Put them together , they spell flat Contrarietie ; that s more than Contradiction . Davids phrase dazled Lactantius , a learned Father , but not skilled in the Hebrew , made him write , sinners shall not rise . For Latine Fathers read it so , Non Resurgent , a bad Translation . The Originall word hath more senses than one , signifies to stand , as well as to arise . Septuagints indeed turne it , {αβγδ} . They were Iewes ; and many Iewes held an heresie , that sinners soules die with their bodies . R. Kimchi saith plainely , in locum . They might have left the Preposition out , have translated it , {αβγδ} , David meant it so . Sinners shall not stare in Iudicio . That s all one , you will say . It is not . Stare in Iudicio , That s all one , you will say . It is not . Stare in Iudicio , is to be quit in triall , to be found upright . Sinners shall not so ; they shall Cadere in Iudicio , not Stand , but Fall . i . be found guiltie .

For the other place , Iohn 5. 24. In all your English bookes , even the last Translation too , it is , The beleever shall not come into condemnation . Which I marvell at . That s to Expound , not to Translate . The Originall is {αβγδ} , that s Iudgement , not Damnation : and words are to be turned , not as they meane in Trope , but as they signifie . Christ indeede meant in Trope {αβγδ} . So Saint Augustine . Vtique Iudicium pro Damnatione posuit , the Genus for the Species ; the faithfull shall not come into Damnation . But the proper sense is Iudgement ; and the Remists read it so .

Iob is objected too ; he saith of good and bad , neither once asleepe , i . once dead , shall ri●e , shall ever wake againe , Chap. 14. 12. But take all ; and t is answered : Till the heavens shall be no more . The heavens shall faile at the day of Iudgement . Then Iobs Donec is done ; they shall wake then . But Saint Augustine saith plainely , that Iewes , Pagans , and Heretickes shall not come there . That s in a Sermon De Sanctis , haply none of his . [ The reason there savours not of S. Augustine , because such ( Christ saith ) are judged already . So are all sinners , {αβγδ} , judged and condemned by their owne consciences . ] Let Solomon a wise King , and a just Iudge determine it ; Iustum & Impium God ( saith he ) shall judge , both the just and wicked man , Eccles . 3. 17. To end this . Some scape mans Iudgement , none shall Gods . Gods too some escape here ; none shall there . Romanists say , Christs Resurrection harrowed hell : Limbus Patrum was then emptied . Surely Christs comming to judgement shall harrow it , Hell and Heaven too for a little time . Not a devill , or a damned ghost shall be left in hell , not an Angell or a Saint in heaven . All shall assemble before Christ . Some doubt whether Angels shall bee judged . Yet shall they waite on the Iudge at least , all of them ; the Iudges selfe saith it , Matthew 25. 31. All the holy Angels .

Next for the necessity , Paul sayd Oportet . Both Oportet on Gods part , he must bee proved just , will have the world to witnesse it , the whole world assembled together at one time , to see Gods reward is according to mans workes . Paul calls it the day of the declaration of Gods {αβγδ} , Rom. 2. 5. of the manifestation of the justice of Gods judgement . That s Gods maine end in it , & opertet on mans part , he must appeare , whom God summons . Wilt thou not come ? God will bring thee , saith the Preacher , Eccles . 11. 9. will make the come , the originall word is . Nay , God shall not neede ; the devill will . Hee must bring his jayle before the Iudge : and they must goe , whom the devill drives . Gods unchangeable decree doth necessitate it too .

And for the Certaintie , who will question a Creed Article ? Christ , Prophets , Apostles have ( as you heard ) avoucht it . Nay , there s one saw it , though a thing to come , yet hath seene it already , seene it already , seene it {αβγδ} , by Revelation , S. Iohn did , Apoc . 20. 12. Yet as in things of nature , nothing is so sure , but some sceptick will question it , some deny it quite ; as who doubts , snow is white , yet one Philosopher sayd , t was blacke : so in things of faith , even points of greatest certainty have found opposers . Heathen denied , all , the resurrection , Christians some too ; how say some among you , saith Saint Paul to the Corinthians , sayd flatly , non est , there is none . You heard one Non est before ; here s another . But all granted a judgement . None deny it , save Sadducees and Atheists . But Gentiles meant not Pauls judgement here , a generall judgement at the worlds end . Theirs was a particular of every soule presently after death . They held all soules descended into hell , and were instantly examined by three Iudges there , and doomed , as they deserved , some to torments , some the joyes . Theirs was post hoc too ; but it was immediatly : Ours attends Christs comming . That s indeede quickly , but not presently . Pardon Heathens that : you heard of some Christians that were more heathenish . To end this ; for the two Non ests before , Damascen hath two Erits , {αβγδ} , Certainely ( saith he ) there shall be a judgement .

There shall be , is that all ? The sonne of Belial will beare that . God saith , it shall be ; tells not , when . Time to come hath great latitude . The world hath seene 5000. yeares already , may 5000. more , many five thousands more , if Platoes Magnus Annus hold , 48000. yeares , and continue not things still in the state God first created them ? Iudgement shall be , you say : but before the worlds last day , it shall not bee . That day will never come , nor such a summe of yeares ever expire . Thus sensualitie begulls it selfe with giddie arguments , profane and false . Yeeld them true ; Say the world last so long , and that Christ come not till then . Yet particular judgement followes death instantly . The soule must suffer torment all the time , untill Christ come . Nay death is cald Christs comming too , one kind of comming . Ad te venitur , cum vita finitur , Augustine , Christ comes to thee , when thou departest , judges thy soule then . The day indeede of the worlds generall doome shall adde unto thy paines : because thy body shall then suffer too . But thy anguish in the interim shall be so extreme , that hadst thou a tongue , thou shouldst gnaw it in thy torment , and blaspheme God himselfe through thy unsufferable paines . But Gods suppressing of the certaine time , proves not , it will be long , ere Christ will come ; bids us expect him rather every day . A bond to pay a debt naming no day , may bee sued when I will . Christ saying hee will come , and not expressing when , may meane as well to morrow , as 5000. winters hence .

My Text , Post hoc , judicium , and after that , judgment , hath haply no verbe purposedly ; lest the libertine might take advantage at the tense . But the spirit hath richly provided for this scruple : and though the definite day of Christs comming bee not added ; yet that hee will come speedily , Scripture is expresse , many Scriptures . Christs selfe saith , I come quickly , saith it three times in one Chapter ; twice with a note of demonstration , behold I come , and behold I come ; once with a terme of protestation ; verily I come quickly . Damnation sleepes not , saith Saint Peter . The Lord is neere , prope est , Paul saith . Praeforibus , saith Saint Iames , even at the dore . The Prophet doubles it . It is neare , it is neare , Soph . 1. 7. rests not so ; addes it hasts exceedingly ; makes Christs Citò superlative , valdè citò . So is Saint Austin too , superlative , saith judgement is in Proximo . Cyprian exceeds him , with a grand Hyperbole , Christ is supra caput , so neare , that looke but up , you shall see him over your head .

The Fathers foureteene , fifteene hundred yeares agoe thought it would bee in their dayes . Tertullian cald his time , Clausulum seculi , the worlds full point . Saint Iohn long before him cryed , Hora novissima , then was the last houre . Then how neare is it now , so many ages after ? Surely , the more time is past , the lesser is behinde ; and the longer Christ hath stayed , the sooner hee will come . The signes of his comming , foretold by himselfe , not to bee already past , wee are not sure ; saving those , which must goe immediatly before it . And who knowes whether this present day shall have any night ; or wee , who to day morning arose from our sleepe , shall ever sleepe againe : but even before wee part from this place , may heare the last trumpe sound ; and the voyce of an Archangell crying in the clouds , Surgite mortui , venite adjudicium , Arise you that be dead , and come unto judgement . Saint Paul shall shut up all , Heb . 10. 37. It is but Adhuc paululum , a double diminutive , a little little while to it , and Christs word is remarkeable in the last of the Apocalypse , not {αβγδ} , I will come , but {αβγδ} , I doe come , as if hee were now comming . Behold I come quickly . Even so Lord Iesus , come quickly . His comming not speedy onely , suddaine too ; as a Theefe , Paul , Peter , and Christs selfe saith ; like Noahs flood , while men were Bibentes & Nubentes , in the depth of their delights ; like the lightning , like a womans labour ; in a moment , in the twinkling of an eye .

A fearefull day : one calls death {αβγδ} ; the most fearefull of all things , Aristotle doth . This exceeds that : that s but Timendum , we but feare it ; this is Tremendum , Saint Gregories terme , wee quake at this . Felix himselfe a Iudge , trembled , when Paul preacht of judgement . The very expectation of that judgement is fearefull , Heb . 10. 27. what will it selfe be ? Christs selfe , who shall bee then the Iudge , gives it a fearefull name , calls it , jud cium gehennae , the judgement of hell . Matth . 23. 33. T is Horrendum ( saith the Apostle ) a most fearefull , dreadfull thing to fall into Gods hands Paul calls it , Gods terrour , 2 Cor . 5. 11. Let Iob call death , the King of terrors , Iob 18. 14. That s in the worlds conceit . Iudgement is more terrible , men shall not tremble onely , but they shall {αβγδ} , Saint Lukes terme , their hearts shall faile them , lose breath and Ghost , to see the Iudge frowne , the earth burne , hell smoake , and the devills rage . Iudgement seats are to malefactours fearefull all ; Christs more then all , {αβγδ} , saith Chrysost . a fearefull judgement seat . Paul saith , the Law was given with burning Fire , darkenesse and tempest . Moses addes more , smoake , thunder , lightning , a trumpets sound exceeding loud ; that Moses himselfe was {αβγδ} , shooke and trembled for feare . This day exceeds that farre . The Iudge will be more terrible to the transgressours of the Law , then hee was then to the receivers of the Law . Gods judgements here are fearefull , though but temporall . That s cald , eternall judgement , Heb . 6. 2. The doome there , whether of the just to joyes , or the wicked unto paines , is everlasting . Paines unsufferable , but unavoydable ; no ease in them , and yet no end of them . Dolor , si longus levis ; si gravis brevis , paine is lightly , light if long ; short , if great ; is a rule , holds not in hell . Darkenesse , gnashing of teeth , bands that breake not , wormes that dye not , fire that goes not out . Thou shalt houle , but none shall heare ; roare but none shall helpe ; looke round about , but see no comfort ; see thy sonne , thy brother , thy friend in the same torment ; thou torturd the worse , because by thy corrupting them , they came thither .

T is fit , wee presse this point , force the beleefe of it . There s else no living here , no living in this world , if wee thinke , there is no other , and a judgement after death . Which who beleeves not , will make conscience of no sinne . For all Religion is Animae causa , for the soules sake , saith Saint Augustine . If the soule shall not , not be judged , according to the things it hath done in the body ; what will not a man doe , a wicked man ? Edamus , bibamus , Let us eate and drink ? Epicures , are sillie Atheists . Will I doe no more ? passe my dayes so poorely , my life so idlely ? in base belly cheere , in palate pleasure onely ? Furemur , adulteremur , I will robbe and ravish ; bribe , extort ; forsweare and murther ; stabbe a King ; blow up a Parliament house ; burne Dianaes temple ; poyson a whole conclave ; set all Rome on fire , and sing Homers verses while it burnes ; {αβγδ} , what care I being dead , if all mankind doe perish , if the whole world end with me ? But I am affraid of the Goates in the Gospel , and the left hand of the Iudge , saith Greg . Naz .

To conclude , death scares not sinners , judgement doth . Saint Paul calls it deaths Post hoc . So doth Saint Iohn , Apocalypse 6. 8. Deaths follower there is hell . Thou hast a follower too , many followers after death ; Not thy corpse onely , kinsfolkes and friends ; but thy soule thy sinnes . Our workes ( Saint Iohn saith ) follow us . They will then say to thee , Tua sumus opera ( t is Saint Bernards conceit ) wee are thy workes , thou hast wrought us : wee will not leave thee , but will bring thee unto judgement . There were two bringers before , God and Sathan ; here s a third , Sinne . God of his mercy rebuke Sathan , and forgive sinne ; and then call us unto judgment , Cui , &c.

A FVNERALL SERMON , PREACHED ON THE APOCALYPSE . The sixth Sermon . APOC . 14. 13. Blessed are the dead , that dye in the Lord .

THe Argument of my Text is the blessednesse of the Saints , avoucht by voyce from heaven , the clause before ; averred by Gods owne testimonie , the clause next after this ; propounded in my Text , Blessed are the dead , &c. And expounded in the latter part of the verse ; their rest , and their reward ; they cease from their labours , and their workes follow them . One voyce bad Esay cry , All flesh is grasse . That concerned but the body , every mans mortality . I have preacht that heretofore . Here s a voyce bids Saint Iohn write , Blessed are the dead : It concernes the soule , the godly mans felicitie . That s my theme now . Blessed are the dead , which dye , &c. The condition of the righteous after death .

A proposition , but with an exposition ; It had neede ; t is not else true . The dead are not all blessed . The voyce addes therefore a clause of inhibition , of restraint : it showes , what dead he meanes , that dye in Christ . First of the proposition , Blessed are the dead . That s a Paradox in Philosophie , a flat flasehood in Divinitie . For the former ; death to be happinesse , a naturall man will nere beleeve it . Some melancholick malecontent may say it haply ; none else . The Prince of Philosophers calls life {αβγδ} , the most excellent of all things . Seneca seconds him , Naturae inventum optimum , the best thing meerely , that nature ere devised . What can bee Melius optimo , better then the best ? Yet one exceeds even this superlative , Philo makes more of it , {αβγδ} , good beyond all comparison , hyperbolically good , more then man can conceive . Here and there a man in misery may haply wish death ; torment may make men cry , {αβγδ} ; preferre death before life . Passion never was good Iudge ; even an holy man in moode will pray to dye , Ionas did , and Elias . Greefe and feare made the one , anger the other . Such are weary indeed , not of life , but of crosse : ease but it , and they will be willing to live still . Nay , a stout spirit will endure torment too rather then dye . Mecaenas would say , Facito debilem pede , facito debilem manu ; vita dum superest , bene est , have foote-goute , hand-gout , any paine whatsoever , let me live , and I will beare it . Onely one or two petty Poets oppose this , hold the dead the happier ; I omit them . Let Heathens goe , heare Divines , Saint Iohn the Divine here ; the Divinitie it selfe , the holy spirit , Blessed are the dead .

Then belike there s no hell : or if there be , the worme there gnawes not , and the fire there burnes not . And Christ , that sayd , they doe , and that the rich man there was tormented , made us but beleeve so . Or say , it was so then : yet Christs descent to hell harrowed hell , not Limbus Patrum onely , as Papists say , but Infantum too , Purgatory too , thē nethermost hell too . When the voyce bad Saint Iohn write this , belike all the dead were blessed . For indeede the next word here is A modò , from henceforth ; then and thenceforth Blessed are the dead . Then is Cain saved , and Saul , and Herod , and Achitophel ; Iudas is . Why live we then , many in paine , moe in misery , all in sinne ? Why slayes not every man his friend , his selfe ? how easily , how soone may a man be happy ? doe but dye ; and thou art instantly ; Blessed be the dead .

It skills then that this proposition be restrained ; it is not universall , but indefinite , true of many , false of moe ; true but de quibus datur , of those whom the voyce meanes : It expounds it selfe immediatly , you shall heare anon . The dead are blessed , but not all . Put Omnes to it , and t is heresie , a worse heresie , then Origens . He held all should bee saved at last ; this saves them now , A modò instantly . There cannot be a conceipt more absurd . Death came by sinne . Pelagius sayd no , but by the law of nature , that Adam , though hee never had sinned , yet should have dyed . That heresie was condemned in a solemne Synod twelve hundred yeares agoe . I say , God ordained death for sinne ; t is sinnes wages Saint Paul saith . When God told Adam , if he eate of the forbidden fruit , he should dye ; did hee threaten revenge , or promise reward ? meant he death for a blessing , or a paine ? Saint Paul cals it {αβγδ} , a punishment , Saint Iude too . Paine so allyed to sinne , that in the Hebrew tongue , one word signifies both : that in Caines speech , the translatour knowes not , whether hee shall English it , My finne is greater , then can be forgiven , or my punishment is greater , then can be borne , {αβγδ} . Sin is every where in Scripture threatned with a woe , with judgement , and destruction . Never was man so mad , as to make death happinesse , as it lookt on Sinne . Accidentally it is : Gods grace and wisedome have turned it to a blessing , unto some , to them in the next clause . But simply it is a curse . How can the dead then be blessed , qua mortui ? I am too tedious in this terme . The Dead , for sinne descend to hell ; Death and it . Mors & Infernus , I find thrice coupled by Saint Iohn in the Apocalypse , death and hell . There is gnawing of tongues , gnashing of teeth . Certainely the dead there are not blessed . Enough , too much of the proposition .

Hitherto you haply mervaile what I meane , to take a Text , onely to confute it . Proceed we therefore to the Exposition ; that interprets this . Blessed are the Dead ? What dead ? that die in the Lord . The Proposition , because it is not generally true , is cohibited by this clause . The like is in the 145. Psalme , The Lord is nigh to All , that call on him . Is that true ? t is not . Many pray , that are not heard : David therefore addes a cohibitive exposition , To All , that call upon him faithfully . So doth the restraint here expound the proposition , those that Die in the Lord . But it selfe needs expounding . The phrase is somewhat darke , and is diversely interpreted , because the preposition is ambiguous . They die in the Lord , that either suffer death for Christ , or end their life in firme faith on him ; that suffer Martyrdome , or that Die any way in state of Grace .

Ribera a great Iesuite , though he confesse that the common current of expositors runnes with the latter sense , yet is more earnest for the former , that Martyrs be meant specially , that ( In ) is put for ( Propter ) as oft in the old Testament . He cites sundry instances , and some also in the New ; In the Lord , i . for the Lord . I grant it may be : but he should prove , it is . I admit it for one sense , but not the onely one . He were not worthy to have part in Christ , that would doubt of their blessednesse , that doe die for Christ . But that they are Blessed too , that die in Christ , i . in faith on him , and hope of Heaven , it seemes even by the Popish Liturgie ; in which , this Scripture is read for the Epistle in the daily Masse for the dead . That Ribera , and most Romanists , though not daring to deny the other sense , yet are earnest for this , I mervaile not . For that puts out their purgatory fire ; the quenching of which , is the starving of Popery . For if not Martyrs onely , but all Beleevers die in Christ , and be blessed : then there s none to be purged . For to frie in that fire , is no blessednesse . The Rhemists answer , they are blessed for all that , as being assured to be saved in the end . But the Spirit here provides against that evasion too , addes A modò , they are instantly delivered from all labours , and receive their reward . This is not worth so many wordes .

First for the former sense ; Surely the Martyr is blessed . A point so little doubted , that Saint Austin saith , Injuria est , they doe the Martyr wrong , that pray for him . For they seeme by that to doubt of his Salvation : so sure to them that suffer for Christs sake , that the number of Martyrs under the Romane Emperours is incredible . So many , that Saint Ierom saith , 2000. and more are reckoned to every day throughout the yeare , save on the first day onely : none might die on it , for Ianus sake , first King of Italy . The world calles them unhappy . Be it so in their sense ; but they are feliciter infelices , happy for that unhappinesse , Augustine . The world , who ( as Saint Paul saith ) was not worthy of them , reckons them madde men and fooles ; to suffer misery , torture , and death , when they may choose ; [ Plura supplicia , quam membra , Cyprian saith . ] But God rewards their temporall paines with eternall waight of glory . And to lose life so , Christ saith , is to find it . Luther saith , the Persecutor doth vitam transferre , not auferrc , doth but exchange their life , helpe them to a better for a worse , a joyfull life in heaven for a painefull life on earth . Pharaohs and Neroes are against their willes the Martyrs benefactors . They doe ( as Iustin Martyr wrote to the Emperour , ) {αβγδ} , Kill him , but not hurt him ; helpe him , and hasten him rather to heaven . They cry , as the People did at Saint Paul , Tolle , tolle , up with him . So God does , takes him to heaven . To end this , Martyrdome is Amarum , but Salubre , Amb. bitter to the body , but workes Salvation to the Soule .

But the Martyr must be sure , that he die Propter Dominum , for the faith , for the truth , for the Gospell , in Christs quarrell . Death in a wrong cause is no martyrdome . Papists , saint rebels , and traitors , Campian , Garnet , and others . They dyed for treason , not for Christ . Suffice this for the former sense ; leave it , and heare the latter .

Martyrs die in the Lord , but not alone ; all the Righteous doe . Both antient and moderne interpret the phrase so . All holy men , fearers of God , obeyers of his word , Die in the Lord , and are therefore blessed , I may not say , as much , but as well as the Martyrs .

There are degrees of blessednesse . I will preferre the Martyr before some other Saints . Haply his glory may be more then theirs , because he suffered more then they , Shame , Losse , Death , Torture , for Christ . But I doubt not , but some godly man may be more glorified in heaven , then some Martyr . I thinke Saint Iohn no lesse blessed , that died in his bed , then many Saints , who have suffred on the Crosse . The righteous all die in Christ in earth , and raigne with him in heaven . Tertullian a learned Father , but not sound , said not well , that Sanguis Martyrum is Clavis Paradisi , as if none but Martyrs came in heaven . For so he meanes , saith , tota clavis , in his phrase , i . sola clavis , martyrdome the onely key to Paradise . All others Soules were sequestred , laid up in Abrahams bosome , till Christs comming . This he wrote in his zeale to Martyrs , himselfe affecting to be one . I must say of him , as one doth of Origen , he was {αβγδ} , but he was also {αβγδ} , a learned man , but full of errours .

But what if I should say , that Righteous men are all Martyrs ? I know a martyr in common use of speech , meanes one , that seales his witnesse to the Gospell , with his bloud , suffers death for Christ . That s a maytyr {αβγδ} , in the highest degree . But the word in ●●rammar sense meanes but a witnesse : and so are all the faithfull , witnesses to Christ . Testimonie to his truth is borne by all the godly , by faith and holy life . Every true Christian is a Martyr . Say I this onely ? Learned and ancient Fathers have before me , Saint Cyprian hath , and Saint Austin . A godly mans life , Tota Martyrium est , Cypr . Yea Saint Bernard hath ; To mortifie the flesh ( saith he ) is one kinde of martyrdome . Nay even Tertullian too , calls Confessours of Christ , Martyrs . There s Martyrium incruentum , as well as Sacrificium : all Martyrdome craves not bloud .

I say , not Martyrs onely , in the strict sence , die in the Lord ; but everie true beleever : faith incorporates into Christ ; and whosoever is in Christ , dies in Christ . He that lives in the Lord , dies in the Lord . Hee that carefully obeyeth Gods Precepts , and faithfully beleeveth his Promises , hee liveth in the Lord . And if in this obedience of the Law , and beleefe of the Gospell , the continue to the end ; though the frailtie of the flesh , the allurements of the world , and the suggestions of the Tempter , may haply make him sometimes fall , fall perhappes foulely : yet if he rise againe by repentance , and at his time of his death , with faith fast fixed on Gods promises in Christ , yeeld up his Spirit into the hands of his Redeemer ; he dieth in the Lord ; and blessed is such a one that so dieth in the Lord . And that s the last terme in my Text , though the first word , Blessed . It is the Predicate of the Proposition .

The Subject of it thus expounded , this remaines . T was first in place , but last in sense and construction . I meant , not to omit it , but reserved it , to conclude with : as in feasts , the daintiest things are served in last . It is the sweetest word , that the language of men hath , Iesus excepted . The sight of God , heaven , comfort , mercy , salvation , sweet words oll : this containes them all . Blessed , blessed , saith Christ , eight times together . Blessed they that mourne ; for they shall be comforted . Blessed the mercifull ; they shall obtaine mercie . Blessed the pure in heart ; they shall see God . Blessed the poore in spirit ; theirs is the kingdome of heaven . Happinesse , a pleasing word , the thing wisht of all men , the Summum bonum , end and aime of all Heathens . Blessednesse excells it , a diviner terme , farre sweeter than it . Musicke-sweet to the eare ; Melos in aure , as Saint Bernard saith of Iesus ; hony-sweet to the mouth , Mel in ore ; Iubilum in corde , for want of a better word , he takes that , the delight of it even ravishes the heart .

The Object of the Blessed in Gods Booke is manifold . Christs eight Beatitudes in the Gospell , have almost as many severall respects : some blessed for this cause , some for that . The dead here in the Lord , Why , or how are they blessed ? That s a wide and a deepe Ocean ; the time too short , and mans wit to shallow for this Theme . This Verse shall confine me . It affords two Reasons , why the dead in Christ are blessed , their Rest , and their Reward . There s but one little clause betwixt my Text , and them ; They rest from their labours , and their Workes follow them . A word of each , and I end ; I have treated of them amplely here before .

For the one , the labours of mans life are infinite , by the browes sweat to earne our bread ; the worlds molestations , the lusts inquietations , Satans solicitations . By death he hath a Quietus est from All ; no man hath before ; not the sonne of man himselfe . He was a foole , God calls him so , that said to his soule , Requiesce , while he lived . Requiems be Funerall Anthems . There s a soules rest indeede in Ieremie , and in the Gospell , Matth . 11. 29. Requiem animabus , by godly life , and holy faith . That s but peace of conscience , an internall rest . But a totall release from all disquie● , even of the body too , a rest from all labours , is not had in this life . For man ( Iob saith ) is borne to labours ; {αβγδ} , wee are ( Saint Paul saith ) ordained to it , Vita perpetua Crux . Death is the sole and finall discharge from all disturbance .

For the other , Workes here by Metonymie meane Reward , as else where often . It is so glossed plainely in Boaz speach to Ruth , The Lord render thee thy worke , and a reward be given thee . For Gods reward is according to mans worke : that s frequent in Scripture . Not that workes merit ; but because they come from faith , which makes Christs merits ours . Their reward is our salvation , i . eternall life and glory . This shall follow them , that die in Christ . Not follow afarre off , which Papists grant , but say , Fire must purge us first , Purgatorie fire . But the Spirit here saith , A modò , immedialty . Or because they elude that word many wayes ; the phrase here meanes better , than it is translated , {αβγδ} , their workes , not follow , but , goe with them . The words well weighed sound so . This is the blessednesse of the godly , when they die , admirably great , remove from restlesse labours unto endlesse joyes , and infallibly sure : the Spirit saies it , biddes write it , even Gods Spirit , the holy Ghost ; Cui cum Patre , &c.

A FVNERALL SERMON , PREACHED ON THE APOCALYPSE . The seventh Sermon . APOC . 14. 13. Blessed are the dead , that dye in the Lord , &c.

MY Theme is the happinesse of holy men deceased , assured by the testimony of the holy Ghost , Even so , saith the Spirit ; and expounded partly , in their relaxation from the miseries of the world , For they rest from their labours ; and partly in their retribution in heaven , and their workes , &c. Foure severall clauses , and as many severall points . First , what it is to dye in the Lord . The second , the verdict of the holy Ghost . The third , the riddance from the wretchednesse of this life . And the last , the fruition of the recompense of our Faith . For the first .

The quality of the greater part assembled requires , I should be plain : the more intelligent will ( I hope ) pardon me . They indeed more specially Dye in the Lord , who are slaine by the Beast spoken of in this Chapter ; that suffer death for Christ , and for the Gospell ; that persecuted by Antichrist seale up the truth of Gods word and Religion with their blood . The Lord in the first dawning of the world , put enmitie between the Serpent and his Seed , and the Woman and her Seed . Sathan was the Serpent , and his Seed are the ungodly . The Womans Seed was Christ , and his members , all beleevers . The Dragon and his children have alwayes fought against God and his children : sometime by policie and allurements , as Balak had preferments for Balaam to curse Israrael , and the Scribes 30. silver peeces for Iudas to betray his master : and sometime by maine force , as the Iewes had scourges for the Apostles backes , Paschur had stockes for Ieremies feete , and Iezabel an Axe for Elias head .

For Sathan being the Prince of this world Saint Paul saith , the God of the world , he saith too , and chalenging the gift of all the kingdomes thereof , Luk . 4. 6. cannot abide Gods Church to bee in his dominions : but first assaieth by temptations to make it his ; and if they faile , then by persecutions to roote it out . So that there hath beene in all ages continuall warre in the Church , either to pervert or to subvert the Saints on earth , either to make them of the world , or to thrust them out of the world . Now such as having manfully stood in Gods field against the enemies of his truth , and fought courageously under Christs ensigne in defense of the faith , have at last lost their lives in the quarrell of the Gospel , willingly offering their heads unto the blocke , or their hearts unto the sword , yea their whole bodies unto the fires of the persecutour , these are sayd more specially to dye in the Lord , and blessed are these men . For their bodies yeelding up the ghost in earth , sendeth up their spirits a sweet smelling Sacrifice into heaven : where for the momentany lightnesse of their afflictions in this world , shall be given them in the world to come a far most excellent eternall waight of glory . Here they received doome of death from the Iudge ; there they shall receive a crowne of life from God . For the blood of Martyrs is the key of Paradise , Tert . He meant not soundly , but we may ; and he that loseth his life for my sake , shall finde it , saith Christ .

These most kindly indeed Dye in the Lord . But they also dye in him , that retaine constant faith to the last gaspe of breath . And therefore S. Cyprian makes two sorts of martyrdome ; one the confession of Christ with our blood ; the other the profession of his Gospell by good workes . To moderate wrath , to master lust , to represse avarice , to humble pride , pars magna martyrii est , is a great part of martyrdome , Saint August . That wee may bee called Martyrs , and sayd to dye in the Lord , not onely by bearing witnesse to the Gospell by our death , but also by subscribing to the Law by our life . For they that live in the Lord , doe also dye in the Lord . Hee that carefully obeyeth Gods precepts , and assuredly beleeveth his promises , he liveth in the Lord . And if in this obedience of the Law , and beleefe of the Gospell , hee continue to the end : though the frailtie of the flesh , the allurements of the world , and the suggestions of the tempter may haply sometimes make him fall , fall perhaps foulely : yet if he rise againe by repentance , and at the time of his death , with faith fast fixed on Gods promises in Christ , yeeld up his soule into the hands of his Redeemer , hee dieth also in the Lord ; and blessed is such an one , that so dyeth in the Lord . I leave this first point .

The second is the testimony of the holy Ghost , meant here by the Spirit . I might observe two things in it ; one , the truth of the witnesse , the other , the difference betweene the verdict of God , and the opinion of the world . But the former I omit ; no man doubts of Gods truth . For the latter ; Martyrdome , the speciall kind of dying in the Lord , hath lightly three things in it , shame , torture and death , all three enemies to flesh and blood . For shame ; the malefactour sentenced by the Iudge to suffer open discipline , will be well content , either to fine halfe his worth , to redeeme the same , or to have his stripes doubled trebled , so it may bee in secret . For torture , the stoutest spirit will shrinke at paine , and the sense of exquisite torment will force the strongest hearted man , to cry out like a woman in her travell . For death , the Merchant in a tempest , be his fraight never so pretious , will cast it out , to save himselfe . The devill though a lyar , yet in this he sayd truth , that a man will give all that he hath for his life .

Now the Martyr not mooved with any of these respects , refuseth none of these three ; but willingly yeeldeth himselfe unto death , bee it never so shamefull , be it never so painefull . The Infidell , or Atheist noting his resolution , esteemeth his estate to be wretched and unhappy , and the person himselfe to be out of his wits . The sensuall Epicure , that placeth his happinesse in life , pleasure , & ease , and reckoneth death to bee the mainest evill , especially when ignominie and torment been joyned with it , judgeth the Martyr a meere mad man . Hee waigheth not the cause , which is Christs quarrell , but looketh onely on the punishment . And indeede , were it not that hee dyed in the defence of Faith , he were of all men the most miserable . But the verdict of Gods spirit is much differing from the worlds opinion ; and pronounceth them happy , that dye in the Lord . Blessed are they ( saith Christ ) that suffer persecution for righteousnesse sake . For he that loseth his life for the Gospell shall finde it . Yea hee shall gaine by his losse . For hee loseth but a temporall life , and that sowred with much sorrow : but hee shall finde an eternall life , and that full of all joyes , in the kingdome of heaven .

But to come to the second kind of dying in the Lord , which is after the long leading of an holy life , the happy attaining to a godly death . For he that liveth in Gods feare , shall dye in God favour . It is a plaine , but a true proverbe , Qualis vita , finis ita . For as it is sayd of the sinner , who after dissembled repentance falls into relapse of his wickednesse , that the end of that man is worse then the beginning : so it is as true of the good Christian , that remembring his Creatour in the dayes of his youth , and growing up in vertue , and Religion , as he grew in yeares , at length departeth in the faith of his Saviour , that the end of that man is more blessed , then his beginning . Now how differs the worlds judgement , and spirits concerning these ? doe they better agree here ?

The profession of Christ and of the Gospell in the primitive Church seemed to the Gentiles a notable sottishnesse , and was therefore persecuted in all places , and Christians accounted the scumme of the earth , in Saint Pauls phrase , the off-scouring of the world . Not onely Prophets in the time of the Law , and Apostles , of the Gospell , and now the Preachers of both , were and are esteemed of irreligious Atheists , and profane Christians , mad men and idiots : as Iehu's ruffianly companions sayd of one , wherefore came that mad fellow ? and Festus to Paul , thou art beside thy selfe : but in every private Christian , the more zealous profession of Religion is counted folly ; and to be wise and precise together is thought a thing impossible . Wisedome is put in riches , in honour , in policie , in Princes favours , in providing for the continuance of our names , by leaving our lands to our posteritie , and much substance to our children . Godlinesse is left for the dregs of the people , and for the meane wits of base and simple men . And though in our Christian Common wealths , partly for feare of severity of lawes , and partly through the great light of the Gospel , preached so many yeares , and in so many places , there are but few found , that denying God , and defying all Religion , say with the Sadducees , that there is no resurrection : yet the leud lives of the greater part of Christians , bewray our secret opinions : to wit , that Religion is but a meere policie , to keepe men in awe ; and that neither happinesse standeth in living in Gods feare , nor blessednesse consisteth in dying in his faith : That the young man is to rejoyce in his youth , and to let his heart bee merry in his greene yeares , to injoy all the pleasures of his eyes , and to walke in all the lusts of his heart : and that the old man is to cherish his age , and to take his ease in his gray hayres ; to injoy the world , while his dayes doe last , and to eate and drinke , for to morrow hee shall dye : that it is a vanity to serve the Lord , and there is not profit in obeying of his Lawes . Thus saith the world .

Now what saith the spirit ? Godlinesse is profitable every way , 1 Tim . 4. hath the promises of both this life , and of the life to come . Askes the worldling in Iob , what gaine is there got by being godly ? The Spirit answers in the Psalme , Verily there is a reward for the righteous . This point needs pressing more then proofe . The fearefull examples of the wicked , when they dye , and their consciences , while yet they live , doe yeeld cleare evidence to the spirits testimony .

For the former , the book of Scripturs , and the history of the Church , are as it were two great offices of record , wherein are enrolled infinite instances of this kind . To let Church story passe , because you are better acquainted with the Bible , Herod in the Acts , and Anti●chus in the Maccabees , after their impudent blasphemies against God , & their savage slaughters of his Saints , smitten by Gods Angels , and the wrath of the Lord in just vengeance seasing on them , that the wormes issuing from their intrailes , and the flesh rotting and falling from their bones , neither souldiers , servants , nor themselves could indure the intollerable stench of their bodyes , are monuments of the miserable end of the wicked . Iudas his example is more fearefull , who after his betraying unto death the Lord of life , felt the panges of despaire so tormenting his soule , and the gnawing worme of conscience so fretting his heart ; that not able to abide them , he hung himselfe . Nay when he was dead , his body could not hold them ; but they so raged within him , that hee burst asunder , and his bowels gushed out . Come to the other evidence , their owne conscience .

yet at least his , as well as Christs . That is often , Grace and Peace from God the Father , and the Lord Iesus Christ . The Father is the spring of it , and the Sonne is the meanes of it , à Patre , but per Filium . That Grace meanes Mercy and Goodnesse . But Christs Grace here , some will have to meane Christs merits , all the benefits of his Obedience . It is worth the wishing , Mans whole Redemtion . But then heres an other Soloecisme , Order is broke againe , and worse then before . Be Saint Paul pardoned , in that he put Christ first , the Father after him ; because in Trinity is no Priority . It is all one to the three Persons , who is named first . But betweene the Love of God , and the grace of Christ , as we construed it , there is Priority . Gods Love is the Ancienter : Christs grace came after it . First , the Fathers Love elected us ; and then the Sonnes sufferings redeemed us . Saint Paul therefore plainely inverts order here . For Gods Love is the cause of Christs grace , and should therefore be put first : for the Cause precedes the effect , Scriptures may seeme to oppose one another .

Saint Paul saith , there was enmity betweene God and us , till Christ had reconciled us . So should Christs grace seeme first . Christs selfe saith crosse to that , that God so loved the World , that he gave his onely Sonne ; first Loved , and then Gave . So is Gods Love the former . I finde some expositors , curious in according these two Scriptures . But I thinke grace and love to be here but Synonymaes . I wish not to be more acute , then the Apostle . And as grace sometimes is ascribed unto the Father , so is Love unto the Sonne . To end this , Grace is the gift . It being but one word , why are so many names heaped on the Giver ? The greatnesse of his grace is well worthy of them all . I will not examine them ; you have heard them oft expounded .

The second is Gods Love . Say , Grace and Love be one ; yet Christ and God is not . O Hereticke ? would a Papist cry , Christ and God not one ? that s Arianisme ; Is not Christ , God ? He is . yet Christ and God here are not one . For God here meanes the Father , does so often . Though in the sacred Trinity , every Person be God , and the Word ( God ) in Scripture doe mostly meane all Three : yet the terme sometimes singles out one alone . Heb . 1. 1. God spake unto the Patriarkes , that s God the Father . 1 Tim 3. God manifested in the flesh ; that s God the Sonne , Act. 5. 4. Thou hast lyed unto God ; that s to God the Holy Ghost . The word is here not {αβγδ} , not substantiall , but personall , is so often , the Father . To take hint here to treate of the Trinity , of their Personall proprieties , and consubstantiality , were but digression ; or if seasonable , not much profitable , points too darke for many here . Onely Saint Pauls zeale to the Churches generall good would Obiter be observed : that whereas in all other his Epistles , saving this , he commends the Churches , unto which he writes , to the Grace of Christ onely ; here he conjoynes with Christ , God and the Holy Spirit , all the Persons of the Deity . They are safe {αβγδ} , thrice safe , that have such Keepers , such , and so many .

Iacob trusts Iosephs Sonnes to the blessing of an Angell , Gen. 48. A Romanist thinkes a Saint sufficient to preserve him , especially if Christs Mother . Saint Paul wrote to Romanes , but never taught them that : he commended them to Christ , to the grace of the Lord Iesus . So doens he all the Churches , not to Gods Mother , but to Gods Sonne ; not to Gods Angell , but to Gods Selfe . Yea here , not to one Person onely , though that would have sufficed , but joyntly to all three , Father , Sonne , and Holy Ghost . If Christ could say , Father , of those whom thou hast given me , I have not lost one : they are sure to be safe , who be kept by all the Persons . Indeed by one , as well as by them all , by any one , as well as by all three . But it sounds to sense more sweetly , to foolish flesh and blood , by All , then by one onely . If some weake-witted Christian , that did not conceive the parity of the Persons , hearing Christ call his Father greater then himselfe , Pater major me est , and that the Holy Ghost doth but proceed from them , would wish God the Father to take the charge of him : even such a seely Soule Saint Paul doth here satisfie by the Love of God the Father .

Now what is that Love ? His Grace , his Goodnesse , his Patience , his Mercy . His Grace ; for it is free . Thou hast not bought it , nor deserved it . Merit is the idlest opinion in all Popery . His Goodnesse , for it is bountifull , {αβγδ} ; Saint Pauls terme , exceedes for Amplitude , in all dimensions , bredth , length , depth , and heighth , Ephes . 3. 18. Such , as you may cry of it , as Saint Paul does of Gods Wisdome , O Altitudo ! His Patience , for he forbeares to punish . His Mercy ; for he pardons all our sinnes . It s not that Love , that first elected us , before the world , foreordained us to Salvation ; but a sprigge springing from it ; crowning us with all blessings . Nor yet that his generall Love , common to the Reprobates , conferring many favours even on them . But his especiall kindnesse , in keeping from us nothing that is good , in guiding , in preserving , in blessing and assisting us . [ There is a Love of God too , not meant here ; for the phrase suffers two senses , may meane either actively from God to man , or passively from man to God . Our Love to God , as well as Gods to us , is called the Love of God . The Passive sense is not meant here ; it were non-sense . ]

To end this ; the things of God are many , usefull to us too , Gods Power , his Wisdome , his Iustice , and his Truth . But as Saint Paul said of our Love , Now abide , Faith , Hope , and Love , these three ; but the greatest of these is Love : so will I say of Gods , the things of God are many , but the sweetest is his Love . So sweete , not unto us onely , but also to himselfe , that he makes it his owne name . God is Love , saith the Apostle . Christ said , Ego sum Veritas , but God cries , Ego sum Charitas . God hath many excellencies ; but they All are in this One . If I call him King , I show his Glory ; if Lord , his Power ; if Iudge ; his Iustice , saith a Greeke Father . But if I call him Love , {αβγδ} , I call him All. What doth the Lord require of thee ( saith Moses ) more then thy Love ? What can Saint Paul commend thee to , commend the Church of God unto , more then to Gods Love ? Barely to God ? that s too generall ; we doe so one another , bid but Adieu onely , God be with you . [ Saint Paul did the Elders of Ephesus in the Acts , And now ( Brethren ) I commend you to God . Nay , we doe not so much , bid but Farewell onely , name not God . Heathens did that , Valete , {αβγδ} , Saint Paul does that too in this Chapter ver. 11. Fare ye well ; wrote to the men of Corinth in their owne phrase ; they were but newly wonne from Gentilisme . But he rested not ( you see ) in that , concludes in a more Christian forme , with the words of my Text . ] Onely to the Almightie ? So is our style too in our letters . That haply meanes somewhat more , insinuates Gods power . But Gratius est nomen pietatis , quàm potestatis , Tert . the terme of love , is sweeter than of power . Not sweeter onely , but also of more force to confirme faith . For power is coucht in love ; love is not so in power . Not what God can doe , that he will ; but what God will doe , that he can ; Domine , si vis , potes , saith the Leper . Gods love , alone is enough to be commended to . I have beene long in this , long in Gods Love ; God hold me ever in it , and you all .

The third is the Communion of the Holy Ghost . Hee is God as well as the Father , and the Sonne Saint Paul here calls but one of them so onely . Which with some other Scriptures , hath stumbled many Heretickes , hinted them to denie both the other to be God . Simplicitie of infidelitie doe cause some Quaeres here ; which I will not argue , but touch onely . I would not doe so much , but that they come not often . The first is , An sit , Is there such a thing ? Some disciples in the Acts , tell Paul , they had not heard of any holy Ghost . But that s meant metonymicè , most Expositors say , of the gifts , the extraordinarie gifts of the holy Ghost . The second is Quis , who he is , or rather first , Quid , what it is ? For of old , Samosatenus , and Servetus but of late , have held , hee is no substance , but an Act onely , Gods Energeia , his working power in us . The Angells speech to Marie seemes to sound so , Luke 〈◇〉 . 35. The holy Ghost shall come unto thee , and the power of the Highest shall overshadow thee . Say , Person ; yet a Creature , the blasphemie of Arius and Macedonius . They denied him to be God , called him in scorne {αβγδ} , Naz . an unwritten God ; Scripture makes him none , they say , falsely say . Grant him God ; yet the same Person with Christ and the Father . Yeeld him distinct from both , a third Person ; yet another God . Some Heretickes held three Gods the Tritheitae .

Some jeered and jested Lucian-like ; hearing , he proceeded from the Father , called him therefore his sonne , and so Christs brother . But hearing he proceeded from the Sonne too , they called God his Grandfather . These are the Arian blasphemies in ●thanasius and Epiphanius . Some have profanely made him of feminine sexe , and called him Christs sister .

His title here hath two termes , Holy , and Spirit . Each apart belongs to both the other Persons . God is a Spirit , saith Christ ; and the Seraphims in Esay crie , Holy , Holy , Holy , one Holy to each Person . But put them both together ; then they spell the third Person alone by himselfe . Yet are Angells called so too , holy Spirits ; and so are Saints . For what are soules , but Spirits ? And what meanes Saints but holy ? But the holy Ghost is titled so {αβγδ} , highly with an Article , for distinction , {αβγδ} , the Spirit ; yea two Articles , {αβγδ} , the Spirit , the holy Spirit .

First , why a Spirit ? Because he is breathed from the Father , and the Sonne , proceeds from both ; called therefore by Saint Augustine , Spiritus Amborum ; the Spirit of them both , Of the one , It is not you that speake , saith Christ , but the Spirit of your Father . Of the other , God sent the Spirit of his Sonne , saith the Apostle . I said , a Spirit , because breathed from God . From the Father , David saith , Psal . 33. Spiritu oris ejus , omnis virtus eorum , the hoast of heaven by the breath of his mouth ; Saint Basil and Cyril say , he meanes the holy Ghost . From the Sonne , Saint Paul saith , Wohm the Lord Iesus will confound with the breath of his mouth , Oecum . and Genadus say , he meanes so too . Angells , mens soules , and winds , and some moe things are called spirits , but created spirits all . But this spirit is no creature . The great Councell of Chalcedon defind him to be God .

Secondly , why Holy ? Not Ob sanctitatem Immanentem , the Schooles terme , for holinesse in himselfe ; the Father and the Sonne , both have that also , but rather Emanantem , the Holinesse , he workes in man . Both doe distinguish him from Sathan , a Spirit too , but Immundus , an uncleane Spirit and unholy , both subjectivè & effectivè , workes all uncleanenesse and unholinesse in man . The holy Ghost doth the contrarie : as himselfe is holy , so makes he us so to , called therefore by S. Paul , {αβγδ} , the sanctifying Spirit ; for all sanctification is from him .

But what meanes the Communion of the holy Ghost ? That s in my Text the hardest terme . Christs Grace , the first thing here , and the Love of God , the second , are in estimable mercies , even mans heaven on earth , his hight of happinesse here . They give and grant them us ; but their seisin and deliverie is by the holy Ghost . The Concession is from them ; but he puts us in Possession . They Collate , but he Inducts . [ Father and Sonne doe dwell in holy men , as well as the Spirit , Christ saith it . Why ? Because they both worke in the faithfull by the Spirit . ] Their gifts and Graces are conveighed to them by him . He is Digitus Dei , Gods finger , saith Saint Augustine , his hand , to reach us all Gods blessings . Hence have Divines called him Gods {αβγδ} , Gods Vertue and his power . The enlightening of the Mind , the enclining of the Will , the enkindling of the heart , is all his operation . The Sonne Reconciles us to his Father offended . That Reconciliation the Spirit assures to us , and seales unto our soules the pardon of our sinnes . All the Churches good , it is from God , from all the Persons joyntly . But the Communicatio , that is , the Distribution , the dole of it to every man is by the holy Ghost . This Grace , Love , and Communion , Saint Paul wisheth to the Church , to be with the Corinthians , Vobiscum .

Will Saint Paul wish Pearles to Swine , holy things to Dogges , {αβγδ} ? Gods Loue is a Pearle , Grace an holy thing : and drunken men are Swine , uncleane Persons Dogges . Will he bid Salvere in the front of his Epistles and valere in the foot of it , to Schismatickes and Heretickes . T is against S. Iohns rule , Bid not such an one , God speed . S. Pauls selfe saith more , Haereticum hominem devita , avoid the Hereticke , nay , Devita , take his life from him , by some Papists construction , burne him at a stake . Such were these Corinthians ; Schismaticks , I am Pauls , I am Apollos , I am Cephas , I am Christs . Heretickes , grand heretickes ; they denied the Resurrection . Some of them drunken , and that at the Lords Supper . Fornication there too , Incestuous fornication , that s farre worse : the highest Incest too , such as is not among Heathens , a man to have his Fathers wife . [ Scelus inauditum , Tully calls it , and incredible . ] Is Saint Paul so solicitous to salute such with {αβγδ} Grace and Peace ? And to commend such to the Love of God , and the Grace of the Lord Iesus ? I could muster moe sinnes , enormous sinnes of theirs , 1 Cor . 6. 10.

But heare there the Apostles charitable charge , and such ( saith hee ) were some of you . See how he salves the sore . They were but some , not many ; and the some , but were , not are . Some sinners in so great a citie , no great wonder . Among Christs twelve Disciples was one Iudas ; in Noahs Arke but eight persons , one Cham ; of but foure in Adams family , one Cain ; of but two in Rebecchaes wombe , one Esau . And t is eratis , they were , they had beene such . Who hath not beene a sinner . — Semel insanivimus omnes . But they were now washed , justified , sanctified . Saint Paul grievously chargeth them , but as graciously dischargeth them ; and that at once , accuseth and quitteth them both with one breath . Say they were such yet still : yet were Saint Pauls wish here warrantable . Christs Grace , Gods Love , and the working of the Spirit , as the faithfull neede them , to confirme them ; so the sinnefull want them , to convert them .

Lastly , t is Vobis omnibus , the blessing , which Saint Paul wisheth them , is unto them all . He excepts not the Schismatickes , though they preferred Peter and Apollos before him : not the Incestuous person , though before he had censured him with excommunication . They had repented All , and therefore hee commends them All , to the Grace of the Lord Iesus , and to the Love of God , and to the sweet Communion of the holy Ghost . And that with an Amen : not saith it onely , signes it too , even from his soule . Vnto these three sacred Persons of the blessed Deitie , be joyntly ascribed all honour , &c.

FINIS .