The best name on earth together with severall other sermons / lately preached at St. Brides and in other places by T. Fuller. Fuller, Thomas, 1608-1661. 1659 Approx. 107 KB of XML-encoded text transcribed from 78 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A40652 Wing F2413 ESTC R28667 10736377 ocm 10736377 45575 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A40652) Transcribed from: (Early English Books Online ; image set 45575) Images scanned from microfilm: (Early English books, 1641-1700 ; 1402:34) The best name on earth together with severall other sermons / lately preached at St. Brides and in other places by T. Fuller. Fuller, Thomas, 1608-1661. 144 p. in various pagings. Printed for the use and benefit of William Byron, Gent., London : 1659. Each work has separate t.p. and paging. Reproduction of original in the Emanuel College Library, Cambridge University. The worst of evils (33 p.) -- The snare broken (23 p.) -- Strange justice (45 p.) Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. 2002-08 TCP Assigned for keying and markup 2002-09 SPi Global Keyed and coded from ProQuest page images 2002-10 Judith Siefring Sampled and proofread 2002-10 Judith Siefring Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion The BEST NAME ON EARTH Together with severall other Sermons lately preached at St. Brides ; and in other places . By T. Fuller , Batchelour in Divinitie . London Printed for the use and benefit of William Byron , Gent. 1659. ANTIOCHIA . Behold this ancient Citty from whence cam● As from y e sacred Font the Christians name Heauen grante ●● our once famous London may What Antioch gaue in time not take away . Io : Qu Iohn Stafford Excu : 1657 The BEST NAME ON EARTH Together with severall other Sermons lately preached at St. Brides ; and in other places . By T. Fuller , Batchelour in Divinitie . London Printed for the use and benefit of William Byron , Gent. 1659. Collegium Emmanuelis Cantabrigiae The Best name on Earth . Acts 11.26 . And the Disciples were called Christians first in Antioch . 1. WE meet with four names in Scripture whereby the servants of God converted to embrace the Gospel , were called , before the time that my text was written . These took their denominations from the four Cardinall graces so necessary to mans salvation . 1. From their Holinesse Called Saints . 2. From their Faith Called Believers . 3. From their Love Called The Brethren . 4. From their Knowledge Called The Disciples . From their Holinesse called Saints , Acts 9.13 . I have heard by many of this man , how much evil he hath done to thy Saints at Ierusalem . Acts 9.32 . He came down also to the Saints which dwelt at Lydda . From their Faith called Believers , Acts 5.14 . And believers were the more added to the Lord , multitudes both of men and women . From their Love called the Brethren , Acts 9.30 . Which when the brethren knew , they brought him down to Cesarea , and sent him forth to Tarsus . Acts 11.1 . And the Apostles and brethren that were in Iudea heard that the Gentiles had also received the word of God. From their Knowledge called the disciples . The number of the disciples was multiplied . Acts 6.2 . Called the multitude of the disciples unto them . And in my text , And the disciples were called Christians first in Antioch . 2. Observe in the words , 1. Who were called ; The Disciples : all they , and onely they . 2. What they were called , Christians . 3. Where they were called , at Antioch . 4. And lastly , when they were called ; First , neither sooner nor later , but just now when the Church so increased with the preaching of Saul and Barnabas . We will chiefly insist on the second and third parts ; and therein for the more conveniency , invert the Order , and begin first with the place called Antioch . 3. First then Negatively , not at Ierusalem , and that for two reasons . First , because Ierusalem had lately lost its credit with the great God of Heaven , it was become Bankrupt in its reputation for her ingratitude to God , and cruelty to his servants , Matthew 23.37 . O Ierusalem , Ierusalem , Thou that killest the prophets , and stonest them which are sent unto thee ; how often would I have gathered thy children together , even as a hen gathereth her chickens under her wings , and ye would not ? Behold , your house is left unto you desolate . Yea it was utterly unfit that the name of Christians should begin , or be born in that place where Christ was so cruelly put to death . 4. Secondly , because Ierusalem was of a covetous , envious , and ingrossing nature , ready to monopolize and inclose all honour to it self . So that had the name of Christians first begun within the walls of Ierusalem , the Jews would have been ready alone to lay claim thereunto , excluding the Gentiles to have any participation therein . As Christ therefore suffered without the walls of Ierusalem , thereby proclaiming himself a publick good , not appropriated to that private nation , and for the same causes the name of Christians began not at Ierusalem but at Antioch . 5. Secondly , Negatively , The name began not at Rome . O how would the tide of Tybur have swollen beyond bounds and banks , had the name of Christ first begun from that Citie ? How would the papists boast ( though not without some cause ) yet beyond all measure , that Rome in a manner was the godmother of true Religion , & gave her the name of Christianity ? If a father cannot in his writings vail his bonnet in a civil respect to the citie of Rome , and give it a regardfull salutation , because it was the imperiall citie of the world ; if an ancient Ecclesiasticall Historian cannot give it a Rhetoricall complement , in respect it was so famous a Church , and most ancient Patriarchall Seat , having precedency before , though not superiority above , all other Churches ; I say , if in such cases their expressions are hailed and tugged by popish parasites , to signifie ( contrary to the mind of the speakers ) the primacy and infallibility of the Romish Church : how would they ere now have hollowed it into the eares of deaf men , & imperiously upbraided the Church of England , if the name of Christians had its rise from Rome , and originall in the walls thereof ? But God hath marred their mark , and payred their pride , and blasted their boasting : Christians were first so called , not at Rome but at Antioch . 6. Here let us enquire orderly into two things , 1. What was Antioch . 2. What is Antioch . What was it ? I confesse there be many cities in Asia of that name , no fewer then seven and twenty , which I could easily demonstrate , were it not my work to preach heaven unto you , and not to read a Geography Lecture . 7. The reason why there were so many Antioches is this , because there were two Antiochusses successively , both puissant princes and eminent Emperours of Asia , who founding , repairing , and enlargeing severall cities , called them all after their own name . Besides , they had many friends and favourites who to ingratiate themselves with these princes , called the cities of their own erection after the names of Antiochus . 8. But the Antiochia mentioned in the text , is certainly known to be Antiochia in Coelosyria , so called , because lying in a hollow vale interposed between the mountains of Libanus and Antilibanus . It was commonly called Antioch the great , and was a Metropolis for trade in those Eastern parts . 9. Come we now to consider what is Antioch . It is a pittifull inconsiderable village , famous onely for what it hath been ; the Churches therein are buried in their own Church-yards . It falleth so much under the notice of a Geographer , that it falleth not under it generally ; omitted in most Mapps , except some charitable ones , which are pleased in pitie to take cognizance thereof . Yea , which is worst of all , a sound Christian and orthodox in his judgement , is hardly to be found in that citie where Christianity first began . It is at this day infected with Mahumetisme , and such few sorry Christians as remain therein , are infected in the Fundamentalls of Religion : for they follow the Greek Church , and deny the procession of the holy spirit from the sonne , the second person in the Trinity . Use 10. To teach humility to all places of greatnesse , not to confide in their own populousnesse , but to walk in humility before God , seeing Antioch the great , that voluminous citie , is now epitomized to nothing : yea , we may generally observe , that all cities that wear the sirname of Great , are beheld by God with a jealous eye : partly because greatnesse is a flower of the Crown of heaven ; partly because great cities presume on their populousnesse to be great sinners ; hoping in vain that their greatnesse will procure them an Act of Indemnity , and God be moved to let them alone , rather then to punish so many , enough to make the sword of his Justice turn edge , before , it can cut through them . 11. The premises I say have moved the great God of heaven to hold a strict eye , and heavy hand over all cities sirnamed Great ; whilest lesser places , Zoars , escape best in general judgements : Nineveh the great , Jonah 3.3 . Hamath the great , Rabbah the great , Babylon the great , Revel . 18.2 . No the infinite , Nahum 3.9 . And Antioch , by humane writers called Antiochia magna , are all reduced to ruines . 12. Give me leave to say to this citie of London , as Darius did to Daniel in a holy complement , O Darius , live for ever , that is , ( understand it a finite ever ) might he , in life , health , and prosperity , continue to the utmost possibility of nature . So say I , O London , last for ever , may it flourish as long as any place hath a subsistence in this sublunary world ; however , let it not be high minded , but fear , seeing Antioch a place as plentifull , as puissant , as populous , is now dwingled away to an inconsiderable village . 13. Come we now to the name of Christians : This will bear a double debate , first , whether it was imposed by the enemies of the Church in scorn and derision , or whether the Church it self did assume it as an act of their own election and approbation . 14. I conceive the first utterly improbable : for had the persecutours of the Church , the depravers of goodnesse and good men , given a name unto them , they would have invented and imposed one more defamatory , of greater shame and disgrace , as to call them Hereticks , Nazarites , Crucifictians , and the like ; and not so noble a name as Christians . By the way we may observe , that the word Christian is used twice in the Bible , or if you will , but once and an half . Once , 1 Pet. 4.16 . Yet if any man suffer as a Christian , let him not be ashamed , but let him glorifie God on this behalf . The half time , Acts 26.28 . when Agrippa said , Thou hast perswaded me almost to be a Christian. In both which places we find the word taken in an honourable acception , nothing of shame being imported therein ; which perswades us to believe , the name was never fastened on Gods servants by their professed enemies . A second enquiry succeeds , viz. 15. Whether this name was by divine injunction immediately bestowed upon them , or whether the Church meeting together , by a prudentiall Act , with a joint consent assumed it upon themselves . I confesse at the first reading , I conceived the text in the Original favoured the former , where I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes containeth divine inspiration therein , and is so used Matth. 2.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : And being warned of God in a dream . This , I say , inclined me to believe the name of Christians to be revealed from God , and by him immediately imposed on the disciples . 16. But on second thoughts , I find the word sometimes to import no more then a plain denomination . And so it is used , Rom. 7.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , she shall be called an adulteresse ; which moveth me to believe , that without any such immediate revelation from heaven , in an extraordinary manner , in the manifestation of Gods will , the Apostles there present , by the assistance of Gods spirit within them , and the generall consent of the Church about them , assumed that name upon themselves . 17. Possibly because many believed , some of the Circumcision and some of the Uncircumcision ; and because Gentiles was a name odious to the Iews , and Iews offensive to the Gentiles : therefore the word Christians was pitcht upon as common to both , to bury the former names under it : for though Iew and Gentile did ever remain as words of civil distinction , they were henceforward abolished , as terms of hatefull disparity . Quest. 18. But why were they not called Fatherians from God the Father , or holy Ghostians from the holy Ghost ? why onely Christians from Christ the second person in the Trinity ? here , if any return that they are too harsh and ill sounding , too troublesome and tedious to be pronounced , the answer is in no degree satisfactory to the question . For , first , were our tongues as long accustomed to the pronunciation of these words , as they have been used to the word Christian , a very lisping utterance would easily be able to expresse them . Secondly , we in England within these last fifteen yeares , have acquainted our tongues with as hard terms , with as numerous syllables , & some of Latine , others of Greek extraction , ( Presbyterians , Antinomians , Independents , Representatives , &c. ) and yet these go down glib with us in our common discourse . Answ. 19. The true answer is this , we are called Christians from that person in the Trinity , that hath merited most in the redemption of mankind . 20. And here farre be it from me to make odious comparisons betwixt the persons in the Trinity , and their deserts towards us , which have most indeared us unto them . That person who hath done least for us , hath done more for us then we can requite , then we can deserve , then we can expresse , then we can conceive ; however , may dust and ashes in all humility confesse this most necessary and comfortable truth , that Christ the second person in the Trinity , is the best friend we have in the Court of Heaven , and hath both done and suffered most in the effecting our salvation . 21. Thence is that expression of David , Psalme 110.1 . The Lord said unto my Lord , sit thou at my right hand , untill I make thy enemies thy footstool . The Lord , that is , God the Father , said to my Lord , that is to God the Sonne , to Iesus Christ ; indeed one can take but little comfort in the Lord , if not for my Lords intercession . The Lord considered in his greatnesse and justice , is our enraged enemy , affording us cause of fear and sadnesse , till beheld as reconciled in our Lord unto us . 22. Now it will plainly appear , that Christ hath performed most for mankind in order to our Salvation . For , first , in operibus ad extra , in all outward actions , Christ the second person in Trinity hath an equall share with the other two . Thus Christ , as well as the other two persons in Trinity , created the World , and all therein , John 1.1 , 2 , 3. In the beginning was the word , and the word was with God , and the word was God. The same was in the beginning with God. All things were made by him , and without him was not any thing made that was made . 23. Secondly , we are justified by Christ , as well as by God the Father , Gal. 2.17 . But if while we seek to be justified by Christ , we our selves are also found sinners , is therefore Christ the minister of sinne ? God forbid . 24. Thirdly , we are sanctified by Christ as well as by the holy Ghost : for as it is said , Rom. 15.16 . Being sanctified by the holy Ghost ; so it is said , 1 Cor. 1.2 . To them that are sanctified through Christ Iesus . 25. Hitherto we have proved , That Christs goodnesse came paralell with the other two persons in Trinity , in their relation to mankind , creating , justifying , and sanctifying us : now it remains that we shew what Christ hath peculiarly done and suffered for us . And this will plainly appear , if we consider , how three parts of four in the Creed , are made up of our Saviours performances for our salvation , wherein he alone had a personall interest . 26. Christ it was , who was conceived of the holy Ghost , Christ it was who was born of the Virgin Mary ; Christ it was who suffered under Pontius Pilat ; Christ it was who was crucified , dead , and buried ; Christ it was who descended into hell ; Christ it was who the third day rose again from the dead ; Christ it is who sitteth on the right hand of God almighty ; Christ it shall be , who shall come to judge both the quick and dead : And thus we see , that the greater part of the Creed is but a Chronicle of Christs achievements for mankind , from whom we are justly called Christians . 27. But some will say , grant it fit that Gods servants should be denominated from the second person in Trinity , yet , why are they not called Iesuites from Iesus , rather then Christians from the name of Christ ? 28. I answer , The name of Iesus which signifies a Saviour , is not of so transitive a nature as the word Christ is , nor can it be so properly applyed to men , without some suspition of blasphemy , and confining thereupon ; Iesus importeth a Saviour , Christ importeth anointed ; now every servant of God cannot be termed a Saviour , but may properly be called a Christ , and an anointed . 29. This may be proved from the expression of David , Psal. 45.7 . Thou lovest righteousnesse , and hatest wickednesse , therefore God , thy God hath anointed thee with the oyl of gladness above thy fellows . See we here , That Christ being anointed above his fellows , implieth that his fellows were also anointed , though in an inferiour proportion ; though the grand shower of graces fell onely on the head of our Saviour , yet some stragling drops did light on all them who truly believe in him , so that every Saint of God is a little Christ or anointed , 30. They may also be called Christians , that is the professours of the faith , maintainers of the doctrine which Christ delivered to his Apostles , and endeavourers to imitate the examples which he set before them . 31. Here we must not forget how the heathen made another deduction , and etymologie of the word Christians ; for such pagans , in the Primitive times , beholding the love and charity betwixt Christians , how they mutually relieved each others wants ; but especially , how they conversed together in the time of plagues and epidemicall diseases , comforting one another , when heathen people started from the embraces of their nearest relations : I say , seeing this , they conceived they were called Christiani quasi Chrestani , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek word for mild and meek , as more mercifull men , more pittifull and compassionate persons then any others . 32. But alasse , should heathens now look on the carriage and conversations of Christians one towards another , how spitefull and cruell we are , how Bearish , how Borish , how Brutish we are in our mutuall dissentions , they would conclude us not called from meeknesse ; so ill we broke our names . 33. Come we now to the uses of what hath been delivered , which may serve to confute two sorts of people . First , Those that are ashamed of the name Christians . Secondly , Those that are ashame to the name Christian. For the first , We charge this on the account of the Church of Rome , let them get it off as they can . For the word Christian in the citie of Rome , is taken to be a term of disgrace , a note or brand of infamy ; so that when they will disparage a person , they call him a * Christian , which amounteth to as much as a silly fellow , a mean man , a man of no parts or endowments . 34. And will you know the true cause thereof ? It is this ; All pregnant wits of able and active parts , or of high and honourable parentage , enter themselves into some Order : if men , of Benedictines , Dominicans , Franciscans , Carmelites , Iesuites , &c. if women , Bridgittians , Clarians , &c. so that besides the name of Christians , they have an addition from their Order to distinguish them from the common sort of people . And if they be Seculars of any considerable Eminency , then are they known by their dignities of Arch-deacons Bishops , Cardinalls , &c. So that such plain poore people which are without welt or guard of any such Religious Accessions , are called Christians , as uselesse in the Church , save as ordinary persons without any degree or dignity therein . Thus Christian passeth there for the civillest expression of a fool , and doth not Rome shew her self to be Antichristian to purpose , where the name of Christian passeth for a term of dishonour , or at the best of diminution ? 35. In the second place we charge it on our Romish adversaries , that they are ashamed of the name Christian , because they write themselves Dominicans , Franciscans , Carmelites , &c. pleasing and priding themselves in those titles , whilest the name of Christian ( though not actually disowned ) is disused by them , and left in silence and obscurity . 36. But here the Romanists turn our own Ordinance against us , and assault us with our own weapons . They heavily accuse us for being ashamed of the name Christian , because calling our selves Lutherans , Calvinists , Hugenotes , Protestants , Remonstrants , Antiremonstrants , &c. Thus as Mary complained , John 20.13 . They have taken away the Lord , and I know not where they have layd him . They charge us that we have left out and lost Christ , under those many strange names we have assumed to our selves . 37. I must enlarge my self in answer to this Objection . And first I lay down this Foundation , that we never took these names unto our selves , but they were fixed and fastned on us by the spleen & envy of our Romish adversaries ; and here we appeal to any unbiassed person to be judge betwixt us , whether this be fair and ingenuous dealing of the Papists ? who first asperse us with such nicknames , first call us so , and then accuse us for being called so . And this will plainly appear , upon a particular examination of the aforesaid names . 38. To begin with Lutherans and Calvinists . This we say . We acknowledge Luther and Calvin two eminent instruments of Gods glory in their generations ; whereof the first was more then a common man , armed cap a pe , with a couragious spirit , to break through , and rout the ranks of the Romish superstitions . However , we utterly disclaime to be called by their names : call us Lutherans , call us Calvinists , call us Protestants , or what they please , we stand silent , and return no vous aves , as utterly unconcerned in that call , onely we sind our tongues , when termed Christians : For the disciples were called Christians first at Antioch . 39. We reade a passage Isaiah 4.1 . much appliable to this purpose . And in that day seven women shall take hold of one man , saying , we will eat our own bread , and wear our own apparel , onely let us be called by thy name , to take away our reproach . Here we may plainly perceive , that it is the prerogative Royall of the Husband alone , and part of his Maritall priviledge to have his wife denominated from him . God therefore who is a jealous God , may justly be suspitious of our Church her loyalty , if offering to be named from any other , but from Christ her Husband . 40. What saith John the Baptist ? John 3.29 . He that hath the Bride is the Bridegroom : but the friend of the Bridegroom which standeth and heareth him , rejoyceth greatly , because of the Bridegroomes voice , this my joy therefore is fulfilled . We allow Luther and Calvin friends of the Bridegroom , shining and burning lights , starres of the first magnitude , but Christ alone is the Husband , the Bridegroom to whom our Church humbly and heartily applieth it self , triumphing to be called after his name alone . 41. Come we now to the third term of Protestants , wherein we take no delight , as cast upon us by our adversaries . Here first , we confesse that in a generall sence all the Saints of God may be termed Protestants . S. Paul himself was one , 1 Cor. 15.31 . I protest by your rejoycing which I have in Christ Iesus our Lord , I die daily . Protestation is no more then a solemn and serious profession of the truth . 42. But the name of Protestants , as imposed on those of our Church , had this originall . The German princes being in war with Charles the fitfh Emperour , drew up an Instrument which they called a Protestation , containing a Breviate of the Articles of their Religion , in opposition to the superstitions of the Church of Rome ; and this they protested jointly to defend , with their lives and estates : hereupon their Adversaries termed them Protestants ; a term now extended to all of their perswasion : but it can never be proved that we took that name to our selves , or took any delight or contentment therein , as too narrow a name of party , whilst Rechoboth , God hath made us room in the word Christians , seeing that we rejoice in the latitude and comprehensivenesse thereof . 43. As for the name Hugenots , it was imposed by the Papists on the servants of God , who declining the common superstition repaired privately to S. Hughs gate at Toures in France , there secretly to here Sermons , and receive the Sacrament . But it cannot be evidenced , that ever they of the Reformation in that countrey , appropriated the name to themselves , or did ever style or write themselves by that Appellation ; the same may be said of the remaining names , which without our consent , yea against our wills , have been fastned upon us . 44. Here I will not descend to those petty names of private Sects , which these last ten yeares have produced , nor will I honour them with any mention . Chiefly , because as the youngest of discretion in this congregation , may remember the beginning of such names , I hope the oldest may live to see the end of them , when such ridiculous and absurd names shall utterly be abolished . 45. Come we now to the second sort to be confuted ; namely , such as are a shame to the name of Christian , and these may be reduced to three ranks . 1. The Profane . 2. The Ignorant . 3. The Factious . To begin with the first . Such may justly forfeit the title of Christian , whose works confute the word , and conversations contradict their denominations ; let such either live as they are called , Christians , or be called as they live , Pagans . 46. Scipio the worthy Conquerour of Africa , had a son that had nothing of his father but the name , being cowardly dissolute , and given to all debauchery . It happened that he came into the Senate-house with a ring on his finger , wherein the picture of his father was most lively made ; where the Councel , by an Act of State , commanded him to forbear the wearing of it , adjudging it unfit that he should wear his fathers picture , who would imitate none of his fathers virtues . 47. I am sorry the story is too naturall to be applied , and your meditations have prevented me herein . Let them no longer abuse the name of Christ , but desist from making any further use thereof , except they will make a Reformation of their lives , with all possible speed , to an acceptable proportion . 48. Secondly , it confutes the ignorant , which wear the name of Christ , yet can give no account of Christ , from whom they were so named ; demand of them a reason of their denomination , and they are utterly unable to return any satisfaction . 49. Laban being questioned for his cozonage by his nephew Jacob , for substituting Leah in stead of Rachel , had nothing to plead for himself , Gen. 29.26 . Save onely that it was the custome of the countrey not to marry the younger first . So were some countrey people taken to task , and seriously catechized about the cause of their names , they would render no other reason , but the custome of the place they lived in ; it hath been fashionable say they for many hundred of years , our fathers , grand-fathers , Great grand-fathers , time out of minde , have been called Christians , and we succeed , as to their lands , so to their appellations . 50. It is sad there should be so much darknesse in our land of Goshen , where the Gospel hath been so plentifully preached , and publickly professed : these things I could as heartily wish they were false , as I do plainly know they are true . 51. Lastly , it confutes those who are factious , and willingly and wilfully make rents in the Church ; how can these without apparent usurpation be intitled Christians ? 52. Well , to conclude , let us leave off all by-names of parties , interest and factions , and return to our best , largest , and ancientest name of Christians : best , because no doubt imposed , if not by the command , by the consent of God himself , and therefore good reason it should alwaies continue as an honourable denomination . We reade , Gen. 2.19 . That whatsoever Adam called every living creature , that was the name thereof . It seemeth he gave them expressive and significant names , such as were breif definitions of their natures , or else God would have reversed and revoked them , and not have suffered them to stand and remain ; seeing therefore the name of Christians was given by a greater then Adam , being , if not jure divino , at the least jure apostolico , by the joint concurrence of the apostles thereunto , let it last to all posterity . 53. Yea , as this is the best name , because the best men were the authours thereof , so is it also , because of the best matter contained therein , the name Christian well understood , it preacheth a double Sermon unto us . 1. It putteth us in mind of what Christ hath done for us , and the many benefits we obtained by his life , death , resurrection , and intercession . 2. It is a remembrancer unto us of what we should do for Christ , in gratitude to the many favours he hath done for us . 54. Secondly , Christians , it is the largest name , it takes in all Christs little flock within the compasse thereof , agreeing in the same fundamentall doctrine , though there may be difference betwixt them in unimportant controversies , where the errour doth not intrench on salvation ; though their opposites may unmercifully censure and condemn them for the same . O! if God were not more mercifull to us then we are charitable one to another , his flock would be so little , it would not deserve the name of a flock . 55. 3. It is the ancientest proper name ; Believers , Saints , Brethren , Disciples , they were but epithites and appellatives ; and though they still be in being and lustre , yet they are all out-shined with the word Christian , the best , largest and ancientest name for all of our profession ; And the Disciples were first called Christians at Antioch . FINIS . THE WORST of EVILS . Ephes. 2.3 . And were by nature the Children of wrath even as others . By T. F. B. D. LONDON , Printed by R. Daniel , MDCLVI . THE WORST of EVILS . Ephes. 2.3 . And were by nature the Children of wrath even as others . IN this chapter S. Paul is the remembrancer to the Ephesians , and reades them a lecture of their badnesse , before their calling and conversion ; & surely such thoughts are right profitable to Christians , to call to minde how bad they were whilst they were wilde Olives , before they were ingrafted into Christ : for first it will raise their thankfulnesse to God ; What am I , or what is my fathers house , that thou shouldst bring me hither ? it will make us pay one tribute of praise more fully , more freely , when we consider if we be vessels of honour , it is no difference in the clay , but in the pleasure of the Potter . Secondly , it is excellent physick against the pleasure of pride , to let our souls bloud with the consideration how bad we have been ; he that will not confesse his former badnesse , I suspect his present goodnesse , whether he hath any or not . Lastly , it will make us both pitty the present wofull estate of wicked men , and hope well , and pray heartily for their future conversion ; why should we fear that arm of God should be too short for others , that could reach us ? thinke not that we are the last lost sheep that shall ever be found ; The most crooked tree will make timber for the temple , if God pleaseth to hew it . For these and other reasons , S. Paul in this chapter paints out to the life the dead estate of the Ephesians , whilst they were in trespasses & sinnes , following their own lusts , and the power of the Prince of the aire ; and in conclusion showes the cause thereof , namely their corruption by nature ; so that the last item in this black bill is in effect the very imprimis of all the rest . And were by nature the children of wrath even as others : we will observe this plain method . 1. That by Nature all are the Children of wrath . 2. How it comes to passe that we are so . 3. Seeing so it is , what good use we may make thereof to our selves . 1. That by nature we are the children of wrath , is the very language of my text ; yet lest any should object my text should be but a single Instrument , heare how it is tuned according to the dolefull consort both of scripture and reason in this point : of scripture , Psal. 51.5 . behold , I was shapen in iniquity , and in sinne did my mother conceive me : Romans 5.12 . wherefore as by one man sin entred into the world , and death by sinne , and so death passed upon all men , for that all have sinned . 2. By reason , fetcht from the mystery of Circumcision under the old Testament , & Baptisme in the new ; the whole , saith our Saviour , have no need of the Physitian , but those which are sick . Secondly , because we want that original righteousnesse wherein we were created , and which is required to the purity and perfection of our nature ; which righteousnesse was in Adam who was created after Gods own image , consisting chiefly in knowledge and holinesse ▪ as for Adams knowledge , he gave sufficient proof thereof in giving names to rhe Creatures ; if a Godfather at the font give a foolish and fond name to a child , the Bishop at confirmation hath power to alter it ; had Adam either imposed improper or insignificant names on the creatures , God no doubt could have reversed and revoked them , but the text saith Gen. 2.19 . whatsoever Adam called living creatures , that was the name thereof , God did concurre with Adam , and approve their names as brief definitions of their natures : nor was his sanctity any whit inferiour to his knowledge , each faculty of his soul did look straight forwards on his proper object without squinting aside on any other ; so that what was said of this great world , was as great a truth of this little world man , and behold all things therein were exceeding good ; now because we want thi● originall righteousnesse , we are therefore the children of wrath . Thirdly , because all the part● and powers of our soul and bod● are depraved with originall corruption : now as Nehemiah did by night survey the ruines of the walls of Jerusalem , so let us with shame , sorrow and silence , behold the breaches and dilapidations of our souls . Our understandings are so bad that they understand not their own badnesse ; our wils which are the Queens of our souls become the vassals of sin ; our memory like Jett good onely to draw strawes , and treasure up trifles of no moment ; our consciences through errours in our understanding , sometimes accusing us when we are innocent , sometimes accquitting us when we are guilty ; our affections all disaffected and out of order ; must not that needs be a monstrous face wherein the blewnesse which should be in the veins , is in the lipps ; the rednesse which should be in the cheeks , in the nose ; the hair that should grow on the head , on the face ? & must not our souls needs seem ugly in the sight of God , who have grief growing there where joy should , & joy where grief should ? wee love what wee should hate , & hate where we should love ; wee fear where no fearis , and fear not where we ought to fear ; and all our affections either mistake their true object , or exceed their due measure : this made the purest Pagans see somewhat of their naturall impurity , and the most refined Philosophers complain of their drowsinesse by nature ; they saw al● was not right , all was not well which made them complain tha● nature was Noverca , a stepmother nature was a mother in law , but when or how their own mother dyed , that they could not tell or remember ; they could not know how their souls forfeited originall righteousnesse , being a mystery too high for them to mount unto , who wanted the wings of holy writ , & the direction of S. Paul in my text , that we are by nature the children of wrath even as others . Here perchance some may expect , that as the master of the feast said to him that wanted the wedding garment , friend how camest thou in hither ? so I should demand of originall sin , foe and worst of foes how camest thou in hither , and by what invisible leakes didst thou soak into our soules ? but I desire if it be possible to present you this day with a rose without prickles , to deliver plain and positive doctrine , without thorny disputes or curious speculations , lest as Abrahams ramme was caught in the thicket , so I imbroyle you and my self in difficult controversies ; and here in generall to prevent such objections as might be made against this doctrine of the wrath deserving condition of men by nature , pray hearken to these three excellent rules . 1. Let us not with our wanton wit kick against the pricks of our own consciences , and goe about to prove by arguments that is not , which we by woefull experience find is , or that that is not just which is done by justice it self . 2. Let us not make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the doctrine of the chair to determine controversies between God & us ; for the wisdome of the flesh is a malefactor , no wonder if the malefactor being made a Judge doth accquit himself : 2ly . it is enmity to God ; no reason that hee should be censured by him that is his enemy , his wayes I say which are often above reason but never against right : let us not make the pallat of corrupt flesh which savoureth not the things of the spirit , our taster in spirituall matters . 3. Let us not busy our brains so much to know how Originall sinne came into us , as labour with our heart to know how it should be got out of us ; but the worst is , most men are sick of the Rickets in the soul , their heads swell to a vast proportion , puft up with the emptinesse of airy speculations , whilst their leggs and lower parts do wast and consume , their practicall parts do decay , none more lazy to serve God in their lives and conversations : and here the better to ballace both mine and your judgements aganinst all blasts and billowes of private opinions , hearken to the resolution of the Church of England , as she hath delivered her self in the article which is the ninth in number , and beareth the title of originall or birth-sin : originall sin standeth not in the following of Adam , as the Pelagians do vainly talk , but it is the fault and corruption of every man , which naturally is ingendred of the of-spring of Adam , whereby man is very far gone from originall righteousnesse , and is of his own nature inclined to evil , so that the flesh lusteth alwayes against the spirit ; therefore in every person born into the world it deserveth Gods wrath and damnation : and that this infection of nature doth remain , yea in them that are regenerate , whereby the lust of the flesh called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some do expound the wisdome , and some sensuality , some the affection , some the desires of the flesh , is not subject to the law of God ; and although there be no condemnation for them that believe and are baptized , yet the Apostle doth confesse that concupiscence and lust hath of it self the nature of sinne . So far the golden Article , which as all the rest was written by their hands who had good heads and hearts , in whom wisdome did contend with their learning , but their piety was a Conquerour above both ; who what they learnedly distilled out of the scripture , faithfully infused into these Articles : and as the reall serpent of Moses did devoure the seeming serpents which Jannes and Jambres the Egyptian enchanters did make , so shall the truth of these Articles outlast and outlive confute and confound all false and erroneous doctrines whatsoever ; even when wilfull Heretiques shall have their eyes put out with the beams of truth , and factious Schismaticks want a conventicle to hide their shame in , and furious Innovatours either run themselves out of breath ( if the law do not first overtake them ) or else fall down through the giddinesse of their own brains ; and then shall the eternall truth of these Articles want nothing but a foe to oppose them , because herein they concurre with the doctrine of S. Paul in my text , that wee are by nature children &c , Is it so that that we are by nature the children of wrath ? this serves to confute three sorts of people , namely those who either faintly affirm it , or flatly deny it , or falsely maintain it : faintly affirm it , and such are those as have written , Peccatum originis non nisi ex duobus scripturae locis effoditur , originall sin is digg'd out but of two or three places of scripture ; is diggd out , do they mean is extracted by faithfull consequence ? as if what were so deduced were not Scripture as well as that which is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in so many words ; Is diggd out , and so are gold and pretious stones ; and are mysteries of religion of lesse price , because they are to be gathered by some pains ? is diggd out , and that is false , for it lyes above ground in plain and pregnant places of scripture , though these men had rather stumble at it then behold it . But out of two or three places of scripture , why , out of the mouth of two or three witnesses shall not every truth be established ? but out of two or three places of scripture , as if one were not all one with one thousand , when it comes from an infallible mouth ; places of scripture are not to be taken out by the tale , but the weight . Thus these men labour to lessen originall sin ; O let us all labour to lessen originall sin , but not by extenuating it in our tenets and opinions , but by labouring to crucify & mortifie it in our lives and conversations ; and surely many mens immoderate diminishing originall sin , making it next to nothing , gave the unhappy occasion to learned Illyricus to fall foul on that opinion ( if his meaning there be not mistaken ) that originall sin was a very substance indeed ; an opinion so absurd , that at the same time I could both laugh at the ridiculous tenet , and weep at the unhappinesse of the man that maintained it ; well , let us go backward , and if we want wherewithall to cover his nakednesse , let us do it with the sheets of his own books , and let his admirable mastery in other things crave a concealment of his errour in this . Flatly deny it , and such are the Pelagians , who say that all sinne comes onely by imitation , surely Cain never learned to kill his brother by imitation ; he was the first that set that black coppy , and wrote not after any other . Indeed children would not be so bad , or so soon bad , but for bad examples set before them ; but bad examples are not the root from whence childrens badnesse doth grow , but rather the water or compost tha cause it to spring and sprout more speedily . Fasly maintain it , and so the Papists , who though they allow the deprivation of originall righteousness , will not allow the depravation of our nature , but hold that we differ from Adam no more then a naked man from him whose clothes are taken away ; and to make this more plausible , Bellarmine creates in his brains , that Adam was created with a reluctanty and rebellion of the inferiour powers of his soul against the superiour faculties thereof , nay blusheth not to affirm that God could not make a man so pure and perfect , but praeter Dei intentionem ex conditione materiae , there would be such a rebellion in him : Lord ! this same Bellarmine at other times without necessity and against reason could conceive how omnipotency props up accidents without a substance , and makes the same body at the same time in severall places , and now he cannot see how an infinite power is antidote strong enough to expell out of the matter any venemous quality whatsoever : true it is that there was in Adam , motion , tendency , and propensity of each faculty to its proper object , but as for any obliquity and deordination in them , it neither was nor could be , as repugnant both to Gods goodnesse and mans perfection : But thus they go about to make ( as I may say ) some corption in Adam in his state of integrity , that they may make way for some integrity in the sonnes of Adam after their corruption : but the best is , that as the Pharisees Act. 23.9 . though enemies to S. Pauls person , yet friends to his tenets about the resurrection from the dead , and valiantly vindicated both him and the truth from the Sadduces who traduced him for an Heretick ; so the Dominicans who are sound in this point , that we are unsound by nature , defend both us and the truth against the Iesuiticall faction that maintain the contrary : on then with courage you learned Friers , and may the school of Dominick be too hard for the sheild of Loyola ; whilst verity is on your side , let victory be at your backs , may you as far surpasse your enemies for piety and solid learning , as they go beyond you and all honesty , in policy and treacherous designes . And thus whilst they fight one against another , let us come to our selves , and apply what hath been delivered , first to those that are children to parents , then to those that are parents to children . Ye children to parents have heard how wee are by nature the children of wrath even as others , which wrath-deserving condition is derived to you from Adam by your immediate parents , they alas could not convey life , but must pass death unto you also by the same grant , yet this ought not to lessen your love , abate your affection , diminish your duty unto them , Isay 45.10 . woe unto him that sayes to his father , what hast thou begotten ? or unto his mother , what hast thou brought forth ? Rather imitate the example of David , though he complained that in sinne had his mother conceived him , yet he was a father to his father , and a mother to his mother in her old age , taking order with the king of Moab that they should be provided for , 1 Sam. 22.3 . grant our parents should turn Ostriches unto us and forsake us when we are young , wee neverthelesse are to be Storks unto them , and feed them when they are old , having received from them under God the greatest benefit that can be , our being . Ye parents to children have heard that this wrath-deserving condition is derived by you unto your posterity . How solemnly , seriously , and religiously then ought marriage to be undertaken and used ? how too too blame are they who adde to this naturall corruption other stains before God and man ? antedating their wives , whores , and heirs , bastards ; a sinne in some places that is made so common , that t is made no sinne : have wee too little wickednesse of Peor , whereof wee are not cleansed unto this day , that before the old debt be satisfied ye runne on a new score , and adde bastardy and illegitimation to the naturall infection of your children ? 2. Secondly , yee see how ( though against your wills ) yee have propagated this wrath-deserving condition unto your children ; know then that you are bound both in honour and honesty , civility and Christianity to pluck them out ( what lieth in your power ) of this pit wherein they are plunged ; and this ye may doe , first , by embracing the speediest opportunity to fasten the sacrament of baptisme upon them ; by baptisme the condemning power of originall sinne is drowned , in the font the bane is removed , the blot doth remain , the guilt is remitted , the blemish is retained , the sting is gone , the stain doth stay , if not consented to it cannot damn us , though it may defile us . In baptisme , the finall-peaceable-commanding power is washed away , ever after it may be in us , not over us , it may rule as a tyrant , not a king , being ever resisted , often subdued , though never expelled . Some prisoners have eaten off their irons with Mercury water , but there is no way to fret of the fetters of originall corruption , ( wherewith our feet are hurt in the stocks , the irons have entaed into our souls ) but by the water in baptisme , and therefore take heed how yee needlessely deferr it : let marriage feasts be put of till the parties have got their wedding wardrobe , let churching be deferred to attend the perfect health of the woman , let funerall pomps be delayed , they may be put of without danger , which rather please the living , then profit the dead : these are moveable feasts whereof yee make your own Almanacks , and set them to fall higher or lower , sooner or later , at your own pleasure , but oh take heed how causelesly ye put of the baptizing of your children , stand not on the shadow till ye loose the substance , ne quod deferatur auferatur , lest what ye delay God deny , & whilst you deferre the christening of your child , God take away the child to be christened , and then , though I will not be the judge to condemn the child , were I one of the Jury I should scarce accquit the father . Secondly , let them not want good prayers , which if steept in tears will grow the better , good precepts , good precedents , and shew thy child in thy self what he should follow , in others what he should shun and avoid , let them not want wholesome correction , if occasion require ; blast not their souls with the honey-dew of cockering and indulgence ; fetch those little malefactors from the hornes of the Altar , from the sanctuaries of their mouthes , sides , lipps and bosomes : what saith Solomon ? folly is bound up in the heart of a child , and the rod of correction shall drive it out , not drive out the heart , but the folly ; never was brave spirit spoiled with moderate correction . But the mischeif is , that as in the beginning of the year we make much of those weeds which bring the first newes of the approaching spring , nettles are used for pot-hearbs , and s●llets made of Eldern buds , so fond parents welcome and embrace in their children the first beginnings of sinne , yea please themselves to hear their infants dispraise God , swear , call names , talk wantonly , yea this is accounted wit in the little children ; I am sure it is want of wit in the greater children , for so I may fitly call their foolish parents who take delight therein . I say no more , but as for those parents who will not use the rod upon their children , I pray God he useth not their children ▪ as a rod for them . Now least those who at this present time are neither children to parents , nor parents to children , should complain with the Grecian widdows that they this day are neglected in the dispensation of my doctrine , hearken to a generall use which will take us all in , let us all take notice of a bad principle which lurks in our hearts , this naturall corruption which deserves the wrath of God ; in the low Countries half their houses ly buried in the ground , the laying of the foundation is counted as much as the rest of the building ▪ so half our badnesse lyes secret and unseen , consisting in originall corruption , whereof too few take notice , for though ( as I have said before ) baptisme taketh away the commanding and condemning power thereof , yet the blot still remaining ( as by woefull experience we daily find ) makes us backward to all goodnesse , and headlong forwards to all badnesse , this is that which S. Paul to the Romans ( who though he might touch at an improper expression , sure would never land there and dwell so long therein ) calls sinne fourteen times , and we shall find it fourteen thousand times to be so in our selves . Away then with the sick doctrine of the soundnesse of freewill , and merit of works ; we have alwayes that in us which baneth the perfection of all our performances , namely the lawless law in our members which rebelleth against the law of our mind , and leadeth us captive to the law of sinne which is in our members : Thou shalt not commit adultery , and thou shalt commit adultery , thou shalt not steal , and thou shalt steal , thou shalt not bear false witnesse against thy neighbour , & thou shalt bear false witnesse against thy neighbour ; witches ( they say ) say the Lords prayer backward , but concupiscence ( this witch ) in our soul , sayes all the commandments backward , and makes us crosse in our practise what God commands in his precepts . Thus every day we sin , and sorrow after our sin , and sin after our sorrow , and do what we would not , and would what we do not , and the vvind of Gods spirit blovveth us one vvay , and the tide of our corruption hurryeth us another : these things he that seeth not in himself is sottish-blind ; he that seeth and confesseth not , is damnably proud ; he that confesseth and bewaileth not , is desperately profane ; he that bewaileth and figheth not against it , is unprofitablely pensive ; but he that in some weak manner doth all these , is a Saint in reversion here , and shall be one in possession hereafter . FINIS . THE SNARE BROKEN . Genes . 49. vers . 6. O my soul come not into their secrets . By T. F. B. D. LONDON Printed by R. Daniel , for J. S. 1656. THE SNARE BROKEN . Genes . 49. vers . 6. O my soul come not thou into their secrets . AMong the many arguments to prove the pen-men of the scripture inspired by the spirit of God , this is not the last and least , that the pen-men of holy writ do record their own faults , and the faults of their nearest and dearest relations : for instance hereof , how coursly doth David speak of himself ? So foolish was I and ignorant , I was as a very beast before thee . And do you think that the face of S. Paul did look the more foul by being drawn with his own pencill , when he sayes , I was a murtherer , a persecutor , the greatest of sinners , &c. This is not usuall in the writings of humane authors , who praise themselves to the utmost of what they could ; and rather then loose a drop of applause , they will lick it up with their own tongues . Tully writes very copiously in setting forth the good service which he did the Roman state , but not a wo●d of his covetousnesse , of his affecting popular applause , of his pride and vain glory , of his mean extraction , and the like . Whereas clean contrary Moses , he sets down the sinne and punishment of his own sister ; the idolatry and superstition of Aaron his brother ; and his own fault in his preposterous striking the rock , for which he was excluded the land of Canaan . No wonder then if he tell the faults of Simeon and Levi , both their cruell murther , and the heavy curse which their father laid upon them . Old Jacob lyes now a dying , the lanthorn of his body was ready to be broken , and the light that was in it to be ex●inguished ; his twelve sonnes get about him , every one expects a blessing , and they raise their intentions the more , because they knew that he was a prophet . He begins sadly ; Reuben hath a check , and Simeon and Levi have a curse . No doubt old Jacob as a private man had affection to them both , but now he speaks to them as a prophet ; he knowes no naturall affection , being acted with spirituall inspiration ; he leaves off flesh and blood , being prompted by the spirit of God , and tells them , cursed be their wrath , for for it was fierce , and their anger , for it was furious . I shall use no other method in the words , but such observations as are pertinent to the text , & profitable for your souls . First , O my soul , &c. seeing Jacob doth entertain a discourse with his own soul , wee may learn , A Christian who can discourse with his own soul , may make good company for himself . This was Davids precept Psal. 4. vers . 4. commune with your own hearts upon your beds ; this is no contradiction , there is a kind of discourse which makes no noise : this communion is the heart of heavenly meditation , he may give himself a question , and answer it himself ; and David what he prescribes to us , practises himself , when he sayes , why art thou so sad O my soul , and why art thou so disquieted within me ? trust still in God. Had people this art of entertaining a time to discourse with themselves , it would prevent much mischief ; thou mayest divide thy soul into severall parts , and thou maist discourse if thou wilt with every faculty , with thy understanding , memory , fancy , and the severall affections of thy soul. Ask that question of thy understanding which Philip askt of the Eunuch , Acts 10. understandest thou what thou readest ? call your understanding to account whether you understand what you read or not . Ask thy fancy that question which Acbish once propounded to king David , where hast thou been roving all this day ? bring thy fancy to account . Ask that of thy memory which the master did of the unjust steward , Luke 16. give an account of thy stewardship ; ask thy memory what good hast thou measured up . When thou findest thy self transported with mirth , ask thy soul that question , God did to Sarah , why laughest thou ? when thou seest the passion of anger grow too violently upon thee , ask of it that question which God did to the prophet Jonah , doest thou well to be angry ? Consider , if you could thus discourse with your selves , you would prevent much bad company ; for when we runne into the company of good fellowes , wee have but one thing to pretend unto as a thing incident to mans nature , that he loves company . But if we could entertain this discourse with our own souls , wee should be never lesse alone , then when we are alone , and abate the tediousnesse of solitarinesse with good society . Oh my soul come not thou into their secrets . The next observation is , That wicked men have certain secrets , which they communicate to those of their own society . Wee read in the 26. Psalm of the secrets of the Lord ; now as the Lord hath his secrets , so the devil hath his secrets of iniquity ; and the reason why they keep them secret , is , because otherwise they would not attain to those ends which they propound to themselves : if all their designes were open , they would be frustrated and never obtain their hellish intents , and therefore that they may not be hindred in bringing them about , they keep them secret . And yet know by the way , though they are secrets to men , they are not secrets to God ; all things are naked and open before him , he is the searcher of the heart and reins . But no further of this ; I come to that which is of more concernment . It is a dangerous thing to come into the secrets of wicked men . I divide wicked men into two sorts , those that call people into their secrets , and those that come into their secrets when called ; the principalls , and the accessaries : there is a generation of people that think they will fare well enough , if they be not the first contrivers , or the most active instruments in an evil designe : they think this will bear them out , if they came in but by the by ; oh beloved , know it is not enough to excuse thee . And know that a man may come into an evil secret , and not command it , contrive it , or act it . First by consent to it , thus ( not S. Paul ) but Saul the persecutor came into the mischievous secret of stoning Stephen ; for though it was openly acted , yet it was privately plotted . And what did Saul do ? he threw never a stone , he did not , but I tell you what he did , he kept the clothes of those that did it : the Iewes put off their upper garments that their hands might be at the more liberty , with the more strength and steady aime to throw their stones at him , which their sleeves hindered ; now Paul standing by , and keeping the wardrobe of their clothes , was equally guilty with them in that act . The next thing by which a man may be guilty of a wicked sercret , is by concealing of it , and we find that God brought heavy judgements upon meere concealing . In the fifth of the Acts , it is said of Ananias that he kept back the price , his wife being privy to it , it is not said shee did consent , but onely conceal it . Now S Austin saith in this case it is one of the hardest things to clear Gods judgements . God is just , the fault was in her use of this action , she might have discovered it unto the Church , and so have been spared . Thirdly , by commending it ; though we neither consent to it , or conceal it , yet if thou commend it , thou dost adopt that wicked act to be thine own , and draw the guilt thereof upon thee ; and so men come to be guilty of other folkes sinnes . But if a man be a minister or a magistrate , he may be guilty of sinne otherwise , and neither of these wayes here spoken of ; the minister if he doth not publickly reprove it , and the magistrate if he do not punish it . The minister , if he do not reprove it with Christian discretion and moderation ; though in the sinnes of great men there is much more danger in reproving them . A crack or want of repair in the top of a steeple is more dangerous to mend then any part ; the mason must have many devices to climb unto it with the danger of loosing of his life : so it is dangerous to reprove great persons to high for us to meddle with . But if we be called to it , we must trust in the assistance of God ; and wee partake of their sinnes if wee do not reprove them . But the magistrate is guilty though he do reprove it , if he do not punish it . Ely did reprove his sonnes , it was well he did it , but this is not enough , the heinousness of their offences was of that nature , that the proud flesh must be cut off , and not be suffered to fester in the body . But he being a magistrate and not punishing of it , suffered himself . But now let us come to know the secret ; what was the mischief which these two had done ? the story is large , and is set down by the spirit of God in the 34. of Genesis . Now may I request you , when divine providence shall carry you to your quiet meditations , to read the whole story . I shall give you a brief account of it . Iacob had but one only daughter , and shee would go gadding abroad to see other daughters ; see what comes of the wandring of virgins from their parents houses , for this was it which wrought her misery , she would go abroad to see fashions , and going forth , she sees and is seen by the prince of the land . Give now Shechem his due that did her this wrong , he was more honest in his dishonesty then many in this age , who when they have improved their wicked thoughts upon womens weaknesse , how many are there who do scornfully & spitefully throw them off , and triumph in the conquest they have gotten by their own treachery , and the others fault , and throw away the snuff of their wantonnesse which ends their love ? It is said of Thamar the daughter of David , that after Ammon had abused her , he fell from her ; but Shechem had more generous principles , he doth endeavour to make her , whom formerly he had made his harlot , to be his wife . This done , the sonnes of Jacob will not consent , unlesse they be circumcised , which done , in comes Simeon and Levi and kills them all , men , women and children . Now two things give accents to their cruelty . First , that they abused the holy sacrament of circumcision , which God had appointed for a signe and a seal to the children of Israel , and to make this a cloak to their murtherous intents this is the first aggravation , they brought heaven into their intended designes . The second was this , that whereas the offence done was personall in Shechem ; yet the punishment fell upon the whole city , and the women and children . What mischief had the women done , whose known weaknesse is their profest armour against any true valiant man ? What fault have little infants done , whose fathers were the onely committers of the faults ? this added to their cruelty . But as a musket makes no report when discharged in the same place and time with a full cannon ; so the act of these is but small in comparison of the cruelty of which this day is our gratefull remembrance : my soul come not thou into their secrets . It was a secret in its nature , but a greater secret in regard of the time and place in which it was committed ; it was plotted in the bowels of the earth , and they undermined many yards therein , least the sun ashamed to see it should discover it ; or as if they would creep neerer to hell , from whence it was first invented . And it was a secret in respect of the persons who were joyned and soldered together with an oath of secresie ; and mark a double concurrence of cruelty in this secret . The sonnes of Iacob abuse the sacrament of circumcision , under the covert whereof they might the better bring to passe their intended villanies ; so Gardiner , he gave the sacrament of the Lords supper , to all those that were conspirators in this wicked designe and treason ; that so he might enjoyn them to the greater secrecy . And as in the secret of Iacobs sonnes there were men , women & children slain ; so these traitors intended not their cruelty against the king onely , but surely that blow had not been given , but many thousands of people whose occasions might have summoned them to that place , would have been sent with the peers of the land the same way of destruction . I do not question but there are those here present , whose memories have not let fall the day of this great deliverance ; for it must not be said that the deliverance extended onely to those then living , but wee , though then in our mothers wombs , and not thought on , participate fully in the enjoyment thereof . For had it been effected as it was intended , it is easie for you to judge and conceive the sad condition this land had groaned under ; had it took effect the miseries of this land had been great , but the dishonour to God had been far greater , and if God had suffered it to come to passe , presently they had censured their own actions to be good and just , but the snare is broken , and we are delivered . Oh let your prayers be therefore joyned with mine , that wee may be all kept from the secrets of wicked men , and in a thankfull remembrance be constant in our praises to God for this dayes deliverance . Some desire that this day may not be kept , but forgot , and methinks it looks with a paler colour in the Almanack then it use to do , but next year it will be a full jubile , fifty years since the contrivance thereof : let all those whom God shall lend life unto that day , keep in your minds the memoriall of so great a blessing , and to preserve the memory thereof , for what principles of false doctrine had infected this land , had this plot taken effect ? and therefore it shall be my prayer ; that God will write thankfulnesse in your hearts to a continuall remembrance of the same . FINIS . STRANGE JUSTICE . Iudges 19.30 . There was no such deed done nor seen , from the day that the children of Israel came up out of the land of Egypt , unto this day : consider of it , take advice , and speak your minds . By T. F. B. D. LONDON Printed by R. Daniel , for I. S. MDCLVI . STRANGE JUSTICE . Judges 19.30 . There was no such deed done nor seen , from the day that the children of Israel came up out of the land of Egypt , unto this day : consider of it , take advice , and speak your minds . TRagedyes begin smiling , but end weeping & bleeding ; so this chapter : the former part thereof merry with feasting , the latter mournfull with murther , a murther most strange , most true ; and give me leave a little to unfold the manner thereof , the rather , because it it a leading case , & I pray God that it may never hereafter have any to follow it . A namelesse Levite with his wife journeyed on the highwayes side , waited on by one servant . Balaam the false prophet rode in state with his two men : Numb . 22. the Levite in this chapter is decently attended , has his man : how many poor ministers now adayes for want of means are forced to be slaves to others , and servants to themselves ? going on they come to the city of Gibeon , whose inhabitants were notoriously wicked , addicted to the sinne of Sodomy , where all the pleasure and delight consisteth in the enormity thereof . But as lust in this city was hot , so hospitality was cold , none invite this Levite home to their house ; for then amongst the Jewes there were no inns , or rather every house was an inne , wherein strangers were freely entertained , and at their departure thanks was all the shot they had to discharge . At last comes an old man from his work out of the field at evening , and gives him a free invitation ; mark ( I pray ) his character , ● he was an old man : your youthfull gallants have more bravery on their backs , then bounty in their hands ; alass ! they have been born since the death of hospitality . Even amongst us for the most part they are old men of an ancient stamp and edition almost worn out , which are most to be commended for their hospitable bounty . 2 , he came from his work , those are most pitifull to others , who are most painfull in their own callings . Your great gamesters that will play away an estate by whole-sale , are loth to retaile out an almes to the poor , whilst commonly the best husbands are the best house-keepers ; liberality being a fire that is maintained by thrift . The Levite entred into his house , but finds the haven more dangerous then the open sea ; more safe might he have been in the wildernesse amongst beasts , then in the city amongst beastly men , who now presse to offer that violence to his person , which is not to be named amongst Christians . At last they are content to spare the Levite himself ( which I impute not to their pity , but to Gods providence ) and make his wife the prey of their lust ; till the violence and variety thereof caused her sudden death ; where marke by the way the justnesse of the wayes of God. This woman had formerly been false to her husband vers 2. and now see wherein shee had offended , therein is shee punished . Culpa libido fuit , poena libido suit . By lust shee had sinned , by lust shee doth suffer . She that could not be content to be severall to her husband alone , is now against her will made common to so many , till it cost her her life ; yet it might please God so to sanctify this affliction unto her , as thereby to bring her to a sight and sorrow for her sinnes , and her shamefull death on earth might occasion to her a glorious life in heaven . Her husband laying hand on her corps , with a knife cut it into twelve parts , and severally sends them to the jury of the tribes of Israel . Hard hearted husband , if the least pity be alive in thy breast , offer not this wrong unto the dead . Is it not enough that her soul is parted from her body , but her body also must be twelve times parted from it self ? suffer her ashes to sleep in quiet , the pawn for the return of her soul ; methinks that knife that cuts her hands should pierce thine heart : but comdemn not the Levite for this deed ; it was not cruelty , but pitty and piety that moved him unto it , that the sight of the corps might make the Jewes the more throughly prosecute the cause , and every tribe that had a part of her body , might have a part in revenging her innocent bloud . Her mouth onely spake whilst she was living , now each peice of her mangled corps speaks when shee is dead , whilest the Israelites both attentively heard and judiciously understood the language thereof , which made them condemn the causers of her death for matchlesse offendors : many men have done villanously , but these surmounted them all , there was no such deed done nor seen since &c. I will not mangle my text as the Levite his wife , with often dividing it ; let it suffice to observe therein two principall parts , First , a narrration of a notorious villany , there was no &c. 2 The prescribing of wholesome orders for the future : consult , consider , and give &c. In the first , two commendable practises of the Iewes commend themseIves to our meditation . 1 First , they were well skilled , well versed in the severall actions which were done in their country before their time , and used to match & compare one deed with another , to see which was better , which worse , which more which lesse vitious ; and amongst the army of sinnes behold this in my text stands like a Saul , stands higher then his fellows by the shoulders upwards . Herein let us follow the example of the Israelites , let us read histories that we be not made an history ; let us compare the passages of the time past with those of the present age ; for as it is a great blemish in a Gentleman though never so proper and personable , if he hath but such a crick in his neck , that he cannot turn his face backward to see what is behind him : so it is a great shame in such a one as pretends to learning and wisedome , if by the benefit of wisedome he cannot reflect the eyes of his mind backward , and see those things which were done in the dayes of his fathers , and in the old time before them . You therefore that have the chronicle of our kings in your houses , the Acts and monuments in your halls , condemn them not to a desk , as the Jews did their harps to the willows , rather for sight then service , till moths have fretted out the bookes as worms have eaten the bodies of those worthy men who compiled them ; but at your best leisure read and peruse them . But when you have read all humane Authors over , they will be but so many muddy and brackish channells to the pure and fresh fountain of Gods holy word : meditate therefore in the same both day and night , wherein alone you shall find stories more true , more various , more pleasant , more profitable , then all other writers ancient or modern are able to afford . 2. The second praise-worthy practise in the Israelites is this , they kept the solemn and constant memorial of their coming out of the land of Egypt ; from which as from a memorable aera , and remarkable Epoche they used to date , and compute their severall actions ; not since the day that the children of Israel came out of the land of Egypt . And good reason they had to remember it ; God then bestowing on their fathers a great deliverance , who whilest they lived in Egypt , lived in continuall slavery . Indeed they had meat enough ; which may serve to condemn the cruelty of some masters to their servants now adayes , who though they give them their bellyfull of work , will not give them their bellyfull of victualls . The Egyptians dealt better with the Jewes in this kind ; of onions , cucumbers , and the flesh-pots of Egypt , they had their full by their own confession . Yet their life being a bondage must needs be miserable ; liberty being the very life of our life without which our life is a continuall dying . Yea the coming of the children of Israel out of Egypt may in some sort seem to them to have been the creation of the world ; Adam was made of the dust of the earth , they then fetcht from the clay of the earth , whereof they had made many hard bricks , though not half so hard as the hearts of those Taskmasters , which were set over them ; the world was made of nothing , the Jewes when they came out of Egypt , being made formerly for outward respects no better then nothing . And as their remaining there was miserable , so their removing thence was miraculous ; wonderfully therefore should they have forgot themselves , if they had forgot Gods wonders towards them in this deliverance . And have not wee English men as many and remarkable deliverances as ever the Jewes had ? some common with us to all Christans , as the second birth day of the world at the birth of our Saviour . You therefore that are clarks and notaries , who in dating of acts and instruments , with your posting pens make such frequent mention of the year of the Lord , labour that those words which have been so often written with your hands , may once be written in your hearts , with the benefits accrued to all mankind by the birth of our Saviour . Some proper to this our nation alone , as the deliverance from the Spanish invasion in 88. Naomi said to the men of Bethlehem , Ruth 1. call me not Naomi fair ; but call me mara bitter , for the Lord hath afflicted me , I went out full but return empty , &c. so might that great fleet say , call me not the invincible Armado , but call me the conquered Armado ; for the Lord hath punished my pride , I went out full , the terrour of the world , but return empty to the scorn of all nations . Go then you Spaniards , bragge of Lisbon , Bilboa , and Toledo blades ; sure I am that then an English sword managed by the arm of the God of heaven was proved to be the best mettall . Nor lesse miraculously from home-bred conspiracy in the gunpowder treason , where the reason onely was intention , but nothing ( thanks be to God ) brought to execution , but the traytors . Well , it s said that things written in marble are most durable in difference of time ; I would not wish to us a marble , hard or stony heart , but such a one as is soft , tender and pliable , and surely this will sooner receive and longest retain the print of Gods favours unto us , and principally of these deliverances wherein the people of England may be said to have come out of the land of Egypt . Now that this sinne in my text may appear in its proper colours , consider with me ; first the party to whome the wrong was offered was a stranger ; the word stranger in the very mention of it ought to carry with it a protection from all wrongs ; the heathen Romans were so Christian in this kind , that if their enemy chanced to enter into their house in nature of a stranger , there was a cessation from enmity , during his abode under their roof , and revenge gave place to hospitality , Secondly she was a woman , & that sex may seem in some sort to be fenced from injury , because it is not fenced from injuries . For such is the known weakness of women , that wee count it weaknesse in men to offer them any wrong , and our modesty is the best safeguard and defence for theirs . Thirdly , she was a Levites wife , and methinks some shadow of sacrednesse should be reflected from him on her . Fourthly she was abused to death ; indeed she died not presently , but before she came into the house , her soul got out of her body , and even in our law it is murther , that comes within the compasse of a year and a day ; now murther you know is a crying sinne , yea , like Stentor the Graecian , it shouteth louder then 50. other ordinary offences . The monster mother may smother her child , but when she hath done , she cannot smother the murther of her child . Fifthly , abused to death by a whole city : those are deceived who conceive the multitude of offendors diminish the offence . Rather the more the sinners , the more heinous the sinne ; the worst sinne that ever was , was the most generall sinne that ever was , when all mankind together sinned at once in Adam : yea in our law that which being done by one or two , is but a trespasse , committed by more assumes the name of a ryot . Lastly by a whole city of Israelites : but if they had been Hivites , or Hittites that had done me this dishonour , then perchance I should have born it ; had they been Canaanites or Jebusites had offered me this disgrace , then more patiently could I have digested it , but they pretended to serve the same God , and observe the same religion . They were descended from the loyns of Jacob , and issued from the womb of Rachel : what good doth the ark of God in Shiloh , with Levites a tending before it , Aarons rod , pot of manna , mercy seat within it , if there be a Sodome in Sion , a Bethaven in Bethel , folly in Israel ? verily I say unto you I have not found so great an offence no not amongst the Gentiles . Happy those poor Armenians which live in those remote parts , where the shrill sound of the gospel was never trumpetted forth , their invincible ignorance will be an Orator in the ears of the mercifull judge , not wholly to excuse but much to diminish their fault , not to prevaile for a full pardon , yet to procure a lighter punishment , whilst in the same day they shall rise up , and condemn the Jewes in my text , seeing better by the light of a candle , then the Iewes by the beams of the sun . I come now to the prescribing of the wholesome order for the future consult , consider , and give sentence : but first wee must remove an objection which here may rise ; for may some say , why is it not particularly exprest in the law of Moses , what punishment ought to be inflicted upon an whole city , when by lust they abuse a woman to death ? had this been a book-case and the penalty precisesly specified , it would have spared the Israelites all their pains to consult and consider ; yea this may seem to argue the law of God of some defects and imperfections , that it is not adaequate to all occasions , and of extent large enough for all necessities , and needs to be patcht and peeced with the accession of humane deliberation . For two reasons the particular punishment is expressed , first because the spirit of God being charity it self , charitablely presumed that no Israelites would be so wicked ; the heathen appointed no punishment for parricides , supposing that sinne could not be committed . Men must first murther all nature in themselves , before they can be so unnaturall as to murther their parents . Secondly , the mentioning of the punishment might by satans suggestion , and mans corruption be abused to make them commit the sin : some sinnes are left out in the law , not because they are too little , but because they are too great ; should the punishment of every villany be put into the law , the committing of many villanies would be put into our minds , which otherwise might be forgotten ; and sinnes punisher would be made sins remembrancer . Yet though this case for circumstance is not set down in the Bible , for substance it is in severall places ; who sheddeth mans bloud , by man shall his bloud be shed , Gen. 6.9 . now the scripture is not written for those that will be idle , but for such as comparing one place with another , by faithfull consequence will proportionably extract and deduce , what ought to be done in each severall action whose substance in the bible is recorded , though each circumstance particularly set down . And now I come to the order for the time to come : but behold in the order it self much confusion arising from the variety of translations ; you shall scarce find three bibles wherein two of these words are rendred alike : what therefore must wee do ? the best way to expound the text is to practise it ; and before wee give sentence what should be the meaning of these severall words , let us first consult with interpreters , and consider the originall . The first word in the great Bible , consult , importeth in the originall a meeting of many together , rendred by learned Tremelius , adhibete vos ad istud , settle your selves together to this matter . The observation is this ; in matters of moment we are not severally to follow our private advice , but jointly to unite your selves together in consultation ; eyes see more then an eye ( saith the proverb . ) I must confesse Paphnutius with his one eye ( for his persecutors had bored out the other ) saw more in the matter of ministers marriage then the 300 two-eyed bishops assembled in the councel o● Nice . But he was an exception from a generall rule ; ordinarily tow are better then one : yea Solomon the wisest of earthly kings had his councel of aged men , which stood before him , 1 Kings 12.6 . nay a greater then Solomon may be brought for the proof of this point : God himself , Genes . 1.26 . being about to contract the first volume of the world into the abrigement of man , called as it were a councel in the persons of the Trinity ; let us make man. Had God any need of councel ? is not the same eternall act which is done by one person , done by all ? or are not these things rather written for our instruction ? surely for our instruction they are written , that when we enterprise things of consequence , we may call for and make use of the councels and directions of others ; to blame then are they , who rashly runne on their own heads . I cannot but commend the swiftnesse of Ahimaaz his feet , 2 Sam. 18.28 . who being sent out of Cushi came to David before him , yet can I not but dispraise the shallownesse of Ahimaaz his judgement , who running before he had received perfect instructions from Joab , came to the end of his journey scarce with the middle of his message . Is it so then , that we must consult with others ? then most lawfull , laudable , & necessary is the vocation of them who are of learned councel : for should your silly clients be entrusted w th the managing of their own suits , they would cut the throat of their most rightfull causes , even with the same sword with which you are able to defend them . But may you be pleased patiently to heare the best spirituall advice which I freely bestow upon you , who would be glad to pay your fees , and give you deserved thanks for your councell , if mine occasions so required it . When such a cause shall be brought to your hands , as your own consciences shall proclaim to be bad , let Baal plead for himself , let iniquity be her own advocate ; offer you not once to defend them : and when the case shall be good , loose it not in the labyrinths of delayes , and Meanders of demurrs , but bring it the narrowest cut , the nearest course from the first motion to the finall verdict . I must confesse there may be much corruption in a festred sore , but I dare boldly say , there is more corruption in the dishonest Chirurgion , that may quickly cure it , but will not for his private ends : indeed they that hold leases by lives , could be content that each life in their lease should be a Methuselah sith then your gain dependeth on the long depending of suits , some perchance may think it more beneficiall for you needlesly to protract them . But know by the speedy ending of them , your gain shall be the more by being the lesse ; what is wanting in bulk shall be supplied in blessing , no diseased tympany shall swell your estate , but all your substance shall be solid wholesome flesh : all the shekels in your coffers shall be shekels of the sanctuary , such as you may enjoy with content , whilest you live , and leave to your wife , and thrifty heirs , when you die . To you therefore it belongeth to consult : this differs from the former , consult is with others , consider is in our selves ; for after wee have heard what others can say , we must not so pinne our practise on their opinions , but we must also use our own best consideration , especially if it be in a case of conscience wherein our own good is particularly interested . And this consideration is to go before our finall sentence . Before we passe our utmost verdict , we are first seriously to premise a due deliberation in our selves , as formerly we have had 1 consultation with others . Let us go down and see , Gen. 1.18.21 . whether the sinnes of Sodom be according to the cry which is come up unto mee . Our adversaries of the Romish Church are too too faulty herein , in giving sentence before they have well weighed the cause . In the dayes of Queen Mary when our land was dark with ignorance , and light onely with those bonfires which burnt the martyrs , a woman in Jersey at the stake being delivered of a male child , the standers by took the infant , and threw it into the fire : matchlesse cruelty ! children when newly born are to be baptized with water , not to be cast into the fire , or did they take it to be like the viper , Acts 28. which no sooner crawled out of the heat of the flame , but S. Paul presently cast it in again ? alas as yet it was no viper , no poison in the teeth , no venome in the tongue , whereby it may do hurt . Or did they think that it would take it by kind , because his mother ( as they termed it ) was an heretick ? no sinne is so throughly entailed from parent to child , but grace and good breeding may break it off . Had they well pondered those things before hand , perchance they might have prevailed for a reprive , if not for a pardon for this child . The Hebrews contrary to all other nations , read their letters backward , so the papists in their practise read backward , and invert the order of my text , and instead of consult , give sentence and consider ; they first give sentence , and then consult and perchance consider : and I would to God all that hated popery hated also this popish practise ; for in some sort hereof guilty are they who seeing one wallowing in sinnes , rashly reason from the present to the future , and condemn such a one for a reprobate or castaway . Let us not flatter black and say its white , nor defame white and say it is black ; let us tell Judah of their sinnes , and Israel of their transgressions ; for our callings warn us : let us tell a drunkard that he is a drunkard , an adulterer that he is an adulterer , and that his estate is desperate and damnable , if he live and dye impenitent in that condition . But as for their finall estate , it belongeth not to us to give sentence of them ; it is not for us to know these things which the father hath put in his own power : but if our censuring faculty be so sharp ( on Gods blessing ) let us turn the edge thereof inward : let us first read a criticall lecture on all our own bad thoughts , words , and actions , and then shall we have lesse leasure and delight to rome and range abroad . Now the word consider in my text , warrants mee to addresse my speech to you who are of the jury : for after consult is past , after you have heard a case debated and argued by learned councel , then is your duty to consider : your way , is so hedged on either side you cannot go out of it , except you will wilfully ; for you are onely conscionably to find things , according as you hear them alledged and proved , and this done your office is discharged ; but beware of one thing , the being overswaied by one appearing and potent man amongst you . Barach said to Deborah , Judge . 4.8 . if thou wilt go up with me , I will go up , but if thou wilt not go up with me , then will I not go up . So too often the the rest of the jury to one principall man amongst them , please you S r to be for the plaintiff , wee are for the plaintiff , if you be for the defendant , wee are for the defendant ; cast the prisoner , & wee cast him , accquit you him , and wee accquit him : in a word , wee 'l be the wax , print you upon us what impression you please . Beloved , these things ought not to be so ; that the prisoner should be cast at the verdict of twelve men , and eleven of these twelve have their judgements cast by the verdict of one . Look therefore to your selves , except others will answer to God for your perjury ; for to you it belongeth to consider . I come now to the third step of the throne of justice , give sentence ; where wee may observe , after due consultation and consideration are past , wee ought not still to be neuters & Scepticks , but absolutely to expresse and declare our selves on one side , as wee shall see most occasion . And yet how many be there which have learning too much to be papists , & yet religion too little to be good protestants ? They are loth to say that Luther is in the right , and they are loth to say that Bellarmine is in the wrong . And as God saith of himself , I am what I am ; so may it be said of these men , they are even what you would have them to be : nor need wee go out into the wildernesse to see these reeds shaken with the wind ; I am afraid in our towns best traded , places most populous , there be too many of them who spending all their life in tedious consulting , and considering of points , continue more unresolved then when they begun , & will never give sentence . Which word putteth me in mind , to apply my self unto your Lordships to whom his Highnesse authority hath committed the power of passing the sentence of life and death ; but I remember what Iohn Baptist said to our Saviour , Matth. 3. I have need to come to thee , and comest thou to mee ? Is your Honours courtesie and humilitie such as to repair to my weak pains ? when I , whose learning in law matters is no better then ignorance , have need to come to you , who are the captains of the first forme in the school of justice , and therefore need not now to learn the alphabet of your office : well do you know how to weild the sword in the hand ; when to give a slanting blow , and where to make a down right stroke ; whose actions are a continuall web , whereof justice & mercy are the woof , and the warp . Leaving therefore your Lordships , I come to them who come to these assizes , neither to do nor to suffer , but onely to heare and behold : when I compare this meeting in my text with ours at this time , I find a threefold cause for which wee ought to be heartily thankfull to the God of heaven ▪ first , that though there be many sinnes in our land , yet most of them are personall , not like this in my text , wherein a whole city together was jointly engaged . Should we have a murther generally committed by a whole city , I am afraid , that the cable of that offence twisted with so many lesser cords of severall offendors , would be so tough and strong , it would almost make the sword of justice turn edge before it could cut through it . God daily diminish the sinnes of our land , that they may be fewer for number , lesser for measure , lighter for nature , and may our eyes live to see our churches more full , our prisons more emptie . Not to flatter our selves , we are a sinfull nation ; fellonies amongst us are frequent , & murther sometimes , ( and were they never so seldome , they were too often ( yet be it spoken to Gods glory , these be private sinnes , not city villainies as this of the Gibeonites : not but that we English men are as wild , and as untamed horses as ever the Iews were , but that God is pleased to hold us with a stronger bridle , & curb of his restraining grace then he did them . Let him therefore have all the honour of the action . Secondly , we see the poor Levite was fain to send for justice abroad and about , from Dan to Beersheba with much care and cost : had the allowance of this Levite been no larger then the poor pittance of some curates and vicars amongst us , this one charge would have exhausted his two yeares revenues : but let us thank God that justice is brought home to our doors . When I have seen with what tedious paces & weary thighs poor people have painfully climed and clambred up the steep ascent to the town of Shaftsbury in this county , to bring water to the town ; then have I commended the conveniency of those cities , which seated in champion places have water at will ; then have I praised the commoditie of those houses where turn the cock , and plenty flowes at pleasure : so when I consider the great trouble of the Levite in my text , to send about for justice , then have I just cause to praise God for the benefit of our itinerarie judges w ch without our cost , or procuring , bring justice home unto us . If any in this sence doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , behold the cup is at his mouth , let him drink his fill . Thirdly , the cause of all this mischeif is set down in the first verse , because there was no king in Israel ; a tyrannie is to be preferred before an anarchy : for a commonwealth to want a chief , it is the chief of all wants , every man will do what he lists , none what he should . Too much liberty would make men slaves to their own lusts ; Westminster hall would be turned unto the Gluttons kitchin ▪ in a word , compared to this confusion , that of Bable may justly seem an exact modell of method . But ( thanks be to God ) our happinesse will appear the greater , if we consider the state of forreign countries , divided from us no less in condition , then by the sea ; look upon high Germany which ever Prometheus like hath a cruell eagle feeding upon her entrailes : Is this the civil law , wherein nothing stands good but violenta passessio , and firma ejectio ? where souldiers keep Term all the year long , and scarce make a short vacation in the dead depth of winter ? whilest thus the continent is drowned with woes , our happy island is dry ; the waves rage round about us , but thanks be to God none runne over us ; wee are more safe under our vines , then our neighbours in their castles . Oh let us take heed that wee take not a surfet of our own happinesse , but be heartily thankfull to God , and expresse our thankfullnesse in the reformation of our lives . But what go I about to do ? this is none of Joshuas day wherein the sun stands still , time will wait attendance on none ; and I am privy to the undispenceablenesse of your occasions , wherefore the halfe of my text shall be the whole I will add at this time , consult , consider , and give sentence . FINIS . Notes, typically marginal, from the original text Notes for div A40652-e350 * See the Rhemish Testament , and Dr. Fulk in his Annotat. on this verse , Acts 11.26 . citing one Christophorus Francius for the justifying of this observation .